{"slug":"tmp734.tmp734.opp-lat1","id":"latin:ogl-pl:tmp734.tmp734.opp-lat1","title":"De Essentia Divinitatis [Incertus]","title_source":"De Essentia Divinitatis [Incertus]","author":"Augustinus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:03:05Z","cost_usd":0.012849},"source":{"registry_id":"latin:ogl-pl:tmp734.tmp734.opp-lat1","work_id":"tmp734.tmp734.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp734/tmp734/tmp734.tmp734.opp-lat1.xml"},"stats":{"passages":25,"english_words":6376,"coptic_letters":0,"source_letters":24694,"commentary_units":149,"commentary_kinds":8,"derived_notes":1,"ambiguities":37,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"tmp734.tmp734.opp-lat1","abstract":"De Essentia Divinitatis is a late antique or early medieval Latin treatise on the Trinity, falsely attributed to Augustine. It survives in manuscripts from the 9th century onward, often bound with genuine Augustinian works. The work's linguistic and doctrinal features suggest a 5th- or 6th-century origin, possibly in Gaul or North Africa. It was cited as authoritative by some medieval theologians, but modern scholarship rejects Augustinian authorship. The present edition lacks a critical apparatus, requiring consultation of specialist studies for manuscript relationships.","historical_context":"The treatise likely originated in the 5th or 6th century, a period of intense Trinitarian debate following the Council of Constantinople (381). Its place of composition is uncertain, possibly Gaul or North Africa, regions where Latin theology flourished and where pseudo-Augustinian works commonly circulated. The work's transmission from the 9th century onward, often in manuscripts alongside genuine Augustinian texts, reflects the medieval practice of compiling authoritative patristic corpora. The genre of a single-book treatise on the essence of the divinity was common in late antique and medieval Latin theology. The work's misattribution to Augustine contributed to its authority and wide dissemination.","significance":"De Essentia Divinitatis illustrates the medieval reception of Trinitarian theology and the phenomenon of pseudepigraphy in patristic corpora. It was cited by medieval theologians as an Augustinian authority, shaping later doctrinal discussions. The work also highlights the challenges of textual criticism, as its uncertain dating and authorship require careful study of manuscript traditions and doctrinal content.","timeline":[{"date":"5th–6th c.","event":"Probable composition of De Essentia Divinitatis, possibly in Gaul or North Africa."},{"date":"9th c.","event":"Earliest surviving manuscripts; work transmitted under Augustine's name."},{"date":"Medieval period","event":"Cited as authoritative by some theologians, contributing to Trinitarian debates."},{"date":"Modern era","event":"Scholarship consistently rejects Augustinian authorship; work studied as pseudo-Augustinian."}],"relations":[{"work":"Augustine, De Trinitate","relation":"Falsely attributed to Augustine; often bound with genuine works.","key":"","label":null,"url":null},{"work":"Pseudo-Augustinian treatises","relation":"Part of a corpus of works misattributed to Augustine.","key":"","label":null,"url":null},{"work":"Medieval Trinitarian theology","relation":"Cited as authoritative by some medieval theologians.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Pseudo-Augustine","label":"Pseudo-Augustine","url":"https://en.wikipedia.org/wiki/Pseudo-Augustine","reason":"Context for works falsely attributed to Augustine."},{"key":"wikipedia:Trinity","label":"Trinity","url":"https://en.wikipedia.org/wiki/Trinity","reason":"Doctrinal subject of the treatise."},{"key":"wikipedia:Late Latin","label":"Late Latin","url":"https://en.wikipedia.org/wiki/Late_Latin","reason":"Linguistic context for the work's language."}],"cautions":["Date is uncertain; linguistic and doctrinal features suggest 5th–6th century, but no firm evidence.","Authorship is disputed; the work is not by Augustine, but the true author is unknown.","Place of origin is uncertain; Gaul or North Africa are conjectural.","The present edition lacks a critical apparatus; manuscript relationships require specialist study."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000351,"generated":"2026-11-15T07:03:04Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp734/tmp734/tmp734.tmp734.opp-lat1.xml"}],"checks":{"work":"tmp734.tmp734.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"4","kind":"scripture"},{"code":"commentary-single-kind","i":"5","kind":"scripture"},{"code":"commentary-single-kind","i":"11","kind":"scripture"}],"stats":{"passages":25,"translated":25,"commentary_passages":25,"commentary_units":149,"english_words":6376,"source_letters":24573,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise is a late antique or early medieval compilation on the Trinity, often transmitted under Augustine's name but not by him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives in multiple manuscripts from the 9th century onward, frequently bound with genuine Augustinian works, which contributed to its misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain; linguistic and doctrinal features suggest a 5th- or 6th-century origin, possibly in Gaul or North Africa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited as authoritative by some medieval theologians, though modern scholarship consistently rejects Augustinian authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition (ogl-pl) does not provide a critical apparatus or stemma; readers must consult specialist studies for manuscript relationships.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 25 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":25},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE ESSENTIA DIVINITATIS LIBER UNUS.\n\nI. Omnipotens Deus Pater et Filius cL Spiritus sanctus, unus atque trinus, unus vidclicet in natura, trinus vero exstat in personis: solus invisibilis, solus immensus atque incomprehensibilis, solus incircumscriptus, solus inimulabilis, incorporeus et immortalis, ubique præsens, sed latens: ubique totus, sed immensus. Invisibilis est, quia in essentia sua videri non potest, Apostolo testante, qui ait, Quem nullus hominum vidit, sed nec videre potest (I Tin. vi, 46). Et in Evangelio, Deum nemo vidit unquam (Joan. I, 18). Incorporcus est, quia nullis membrorum lineamentis compositus, sive compactus existit, sicut Veritas in Evangelio ait, Spiritus est Deus; et eos qui adorant eum, in spiritu et veritate oportet adorare (Id. IV, 24). Immensus est, quin quantitas ejus vel qualitas a nullo cx creaturis metiri potest: cui Salomon in oratione sua supplicans ait, Si cælum et cæli caelorum te non capiunt, quanto magis domus ista quam ædificavi (III Reg. VIII, 27)? Incircumscriptus est, quoniam circumscribi non potest. Illocalis est, quoniam de loco ad locum nequaquam transit, sed neque in loco quolibet retinetur It ipso de semetipso per Isaiam prophetam testimonium perhibente atque dicente, Cælum sedes mea, terra autem scabellum pedum meorum (Isai. LXVI, 1). Et pcr Jeremiam, Nonne cælum et terram ego impleo, dicit Dominus (Jerem. XXIII, 24)?","english":"On the Essence of the Divinity, One Book.\n\nI. Almighty God, Father and Son and Holy Spirit, one and threefold: one indeed in nature, threefold in persons. He alone is invisible, alone immeasurable and incomprehensible, alone uncircumscribed, alone immutable, incorporeal and immortal, everywhere present but hidden, everywhere whole but immeasurable. He is invisible because He cannot be seen in His essence, as the Apostle testifies, who says, “Whom none of men has seen, nor can see” (1 Timothy 6:46). And in the Gospel: “No one has ever seen God” (John 1:18). He is incorporeal because He exists not composed or compacted of any bodily lineaments, as the Truth says in the Gospel: “God is spirit; and those who worship Him must worship in spirit and in truth” (John 4:24). He is immeasurable because His quantity or quality can be measured by none of His creatures; to whom Solomon in his prayer suppliantly says: “If heaven and the heavens of heavens do not contain You, how much less this house which I have built?” (1 Kings 8:27). He is uncircumscribed because He cannot be circumscribed. He is illocal because He never passes from place to place, nor is He confined in any place whatsoever, as He Himself bears witness concerning Himself through the prophet Isaiah, saying: “Heaven is my seat, and earth the footstool of my feet” (Isaiah 66:1). And through Jeremiah: “Do I not fill heaven and earth?” says the Lord (Jeremiah 23:24).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"DE ESSENTIA DIVINITATIS LIBER UNUS","severity":"info","text":"The title announces a single-book treatise on the essence of the divinity, a common genre in late antique and medieval Latin theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unus atque trinus","severity":"info","text":"The phrase 'unus atque trinus' encapsulates the Trinitarian paradox of unity and distinction, a standard formulation in Latin theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quem nullus hominum vidit, sed nec videre potest (I Tim. vi, 46)","severity":"info","text":"The citation 'I Tim. vi, 46' is erroneous; 1 Timothy has only 6 chapters, and verse 46 does not exist. The intended reference may be 1 Timothy 6:16 or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deum nemo vidit unquam (Joan. I, 18)","severity":"info","text":"John 1:18 in the Vulgate reads 'Deum nemo vidit umquam' (no one has ever seen God), though the verse context concerns the Law given to Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus est Deus; et eos qui adorant eum, in spiritu et veritate oportet adorare (Id. IV, 24)","severity":"info","text":"John 4:24 in the Vulgate reads 'Spiritus est Deus' (God is spirit), but the second clause is a paraphrase of John 4:24b, which speaks of worship in spirit and truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si cælum et cæli caelorum te non capiunt, quanto magis domus ista quam ædificavi (III Reg. VIII, 27)","severity":"info","text":"1 Kings 8:27 in the Vulgate records Solomon's prayer at the temple dedication, but the wording here is a loose adaptation; the original says 'caelum et caeli caelorum' (heaven and the heavens of heavens).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'I Tim. vi, 46' is corrupt; the intended verse is uncertain.","The citation 'III Reg. VIII, 27' may be a conflation of 1 Kings 8:27 with later liturgical expansions."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Cujus immensitatem prophieta in Psalmo confitens ad ipsum Deum ait, Si ascendero in cælum. tu illic es; tt si descendero ad infernum, ades ( Psal. CXXVIII, 8). De cujus immensitate adhuc in libro heati Job scriptum est, Excelsior cælo est, et quid far cies? Profundior inferno, et unde cognosces (Job XI, 8)? Longior terra mensura ejus, et latior mari. Qui enim cælum et terram implet, procul dubio nullus est locus ab ejus praesentia absens. Super omnem quippe creaturam praesidet regendo atque imperando: subtus omnia est sustinendo atque portando, non laboris pondere, sed infatigabili virtute: quoniam nulla creatura ab eo condita per se subsistere valet, nisi ab ipso sustentetur qui illam creavit. Extra omnia est, sed non exclusus: intra omnia est, sed non inclusus. Immutabilis est, quia ab co quod est mutari omnino non potest, ipso dicente per Malachiam prophetam, Ego Dominus et non mutor (Malach. III, 6). Ideo autcm Deus immutabilis dicitur, quia in natura cjus, ira, furor, pænitentia, oblivio, rccordatio, et alia his similia, nullo modo accidunt. Simplex enim natura est, et immutabilis atque in.. perturbata; neque aliud est ipse, et aliud quod habet; sed ipsum est quod hahet et quod est. Immortalis est, quia mori nullo modo potest, Apostolo hoc attestante atque dicente, Qui sotus habet immortalitatem, lucem habitans inaccessibilem.","english":"Whose immensity the prophet, confessing in the Psalm, says to God Himself: \"If I ascend into heaven, Thou art there; and if I descend into hell, Thou art present\" (Ps. 138:8). Concerning whose immensity it is further written in the book of blessed Job: \"Higher than heaven is He, and what wilt Thou do? Deeper than hell, and whence wilt Thou know?\" (Job 11:8). Longer than the earth is His measure, and broader than the sea. For He who fills heaven and earth, without doubt no place is absent from His presence. Above every creature indeed He presides, ruling and commanding; beneath all things He is, sustaining and bearing, not by the weight of labor, but by indefatigable power: since no creature created by Him is able to subsist by itself, unless it is sustained by Him who created it. He is outside all things, but not excluded; He is within all things, but not enclosed. He is immutable, because He cannot be changed at all from what He is, He Himself saying through the prophet Malachi: \"I am the Lord, and I do not change\" (Mal. 3:6). For this reason God is called immutable, because in His nature, anger, fury, repentance, forgetfulness, remembrance, and other things similar to these, in no way occur. For He is a simple nature, and immutable, and undisturbed; nor is He one thing, and what He has another; but He Himself is what He has and what He is. He is immortal, because He can in no way die, the Apostle testifying and saying: \"Who alone has immortality, dwelling in inaccessible light.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXXVIII, 8","severity":"info","text":"The psalm verse is cited as Ps. 138:8 in the English draft, but the Latin gives Ps. 128:8 (Vulgate numbering). The verse corresponds to Ps. 139:8 in the Hebrew numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job XI, 8","severity":"info","text":"The Job citation (11:8) is loosely paraphrased; the Vulgate reads: 'Excelsior caelo est, et quid facies? Profundior inferno, et unde cognosces?' The author adapts it to the argument on divine immensity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malach. III, 6","severity":"info","text":"The Malachi citation (3:6) is given as 'Ego Dominus et non mutor'; the Vulgate Mal. 3:6 reads 'Ego Dominus, et non mutor' (I am the Lord, and I do not change). The verse is used to support divine immutability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"simplex natura","severity":"info","text":"The phrase 'simplex natura' (simple nature) is a key theological term, indicating that God is not composed of parts and that His attributes are identical with His essence. This reflects a standard Augustinian and Nicene formulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"immutabilis","severity":"info","text":"The denial of anger, fury, repentance, etc., in God counters anthropopathic readings of the Old Testament, a common concern in early Latin theology (e.g., Tertullian, Novatian). The author insists these are not literal attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage is a continuous exposition of divine attributes (immensity, omnipresence, immutability, simplicity, immortality), each supported by scripture. The structure is catena-like, typical of patristic doctrinal summaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal variants (e.g., 'tt' for 'et', 'heat' for 'beati'), but the sense is clear. The attribution to Augustine is spurious; the work is anonymous and likely later (5th–6th century)."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"quem nullus hominum vidit, sed nec videre potest (I Tim. VI, 16). Ubicumque autem sacra Scriptum sparsim per divinos Libros, in Deo motus animæ seu humana membra describit, id est, caput, capillos, oculos, palpebras, anres, nares, os, labia, linguam, cor, imaginem, uterum, manus, dexleram, sinistram, digitos seu digitum, brachium, alas, scapulas, posteriora, pedes; item motus animae, iram, furorem, oblivioncm, rccordationem, poenitentiam, ct alia his similia: nou carnaliter juxta historiam a recte intelligentibus sentienda sunt, sicut a Judæis ct a plerisque haereticis carnaliter sapientibus, qui Deum corporeum atque localem opinantur; sed spiritualitcr omnia de eo intelligenda et confitenda sunt. Si quis autem in Deo humana membra, seu motus animæ more humano inesse credit, procul dubio in corde suo idola fabricat. Igitur, ut dictum est, figuraliter in Deo caput cum tegimus, ipsam essentiam divinitatis ejus, quæ omnia præcedit, et cui universa subjecta suut, intelligere debemus. Capillos vero capitis ejus, sanctos Angelos seu universos electos typice accipi oportet. De quo sacramento in libro Danielis prophetæ scriptum est, Aspiciebam donec throni positi sunt, et Antiquus dierum sedit: vestimentum ejus quasi nix candida et capilli capitis ejus quasi lana munda (Dan. VII, 9).","english":"whom no man has seen, nor can see (1 Tim. 6:16). But wherever Sacred Scripture, scattered throughout the divine books, describes in God movements of the soul or human members—that is, head, hair, eyes, eyelids, ears, nostrils, mouth, lips, tongue, heart, image, womb, hands, right hand, left hand, fingers or finger, arm, wings, shoulders, back, feet; likewise movements of the soul: anger, fury, forgetfulness, remembrance, repentance, and other things similar to these—these are not to be understood carnally according to the letter by those who rightly understand, as they are by the Jews and by most heretics who think carnally and who suppose God to be corporeal and local; but all things concerning Him are to be understood and confessed spiritually. But if anyone believes that human members or movements of the soul in a human manner exist in God, without doubt he fabricates idols in his heart. Therefore, as has been said, when we figuratively speak of the head in God, we ought to understand the very essence of His divinity, which precedes all things and to which all things are subject. But the hairs of His head ought to be taken typically as the holy angels or all the elect. Concerning which mystery it is written in the book of the prophet Daniel: \"I looked until thrones were set, and the Ancient of Days sat; His garment was like white snow, and the hairs of His head like clean wool\" (Dan. 7:9).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. VI, 16","severity":"info","text":"The citation 'I Tim. VI, 16' is a Vulgate reference to 1 Timothy 6:16, which in modern Bibles is 1 Timothy 6:16, but the verse numbering differs; the text 'quem nullus hominum vidit' echoes the description of God's invisibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"figuraliter","severity":"info","text":"The adverb 'figuraliter' (figuratively) is key to the author's hermeneutic: it signals that anthropomorphic descriptions of God are to be interpreted allegorically, not literally, a standard patristic approach against anthropomorphism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judæis ct a plerisque haereticis","severity":"info","text":"The author contrasts 'rightly understanding' Christians with Jews and heretics who interpret Scripture carnally. This reflects a common anti-Jewish and anti-heretical polemic in Latin patristic literature, particularly against anthropomorphite heresies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan. VII, 9","severity":"info","text":"The citation Daniel 7:9 is from the Vulgate; the verse describes the Ancient of Days with white hair like clean wool. The author uses it to support the allegorical interpretation of God's hair as angels or the elect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"idola fabricat","severity":"info","text":"The phrase 'fabricates idols in his heart' echoes patristic warnings against anthropomorphism, notably found in Augustine's works (e.g., De Trinitate). It underscores the spiritual danger of literal interpretation of divine attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Igitur, ut dictum est","severity":"info","text":"The phrase 'Igitur, ut dictum est' (Therefore, as has been said) marks a structural transition from a general hermeneutical principle to a specific allegorical interpretation of God's head and hair, linking back to earlier discussion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'anres' is likely a scribal error for 'aures' (ears). The text lists body parts and emotions; the list is not exhaustive but representative. The citation 'I Tim. VI, 16' may be a misattribution or variant verse numbering."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Hoc enim significat per vestimentum ejus candidum, quod et per capillos capitis ejus, sancios videlicet Angelos et multitudinem sanctorum dealbatorum. Vel certe ideo capitii ejus lame mundæ comparantur, ut per hoc Antiquus dierum esse credatur. Oculos habere dicitur Dens, pro eoquod omnia videt, et nihil cum latet, in cujus conspectu, ut ait Apostolus, nulla creatura invisibilis est. Omnia enim nudu et aperta sunt MMM ejus (Bebr. IV, 13). Aliter vcro oculi Domini respectus gratiæ ejus intelliguntur, ut est illul in Psalmo, Oculi Domini super justos (Psal. XXXIII, 16). Item aliter oculi Domini, præcepta cjus per quæ nobis lumen scientiæ subministratur, mystice accipiuntur: ut est illud in Psalmo. Præceptum Domini /ucidum, illuminans oculos (Psal. XVIII,9). Palpebræ Domini, occulta atque incomprehensibilia judicia ejus, sive spiritualis in divinis Libris locutio ejus innuitur: de quibus occullis atque incomprehensibilibus sacramentis atque judiciis in Psalmo scriptuin est, Palpebræ ejus interrogant filios hominum (Psal. x, 5), id est, probant. Aurcs habere dicitur Deus propter quod omnia audit, et nihil illum sub silentio latet: de quo in libro Sapientiæ scripium est, Auris zcli audit omnia, et tumultus murmurationum non abscondetur (Sap. i, 10). Nares Dei, inspiratio ejus in corda (idclium: ut est illud in libro Regum, Ascendit fumus de naribus ejus (II Reg.","english":"This is signified by his white garment, which is also signified by the hair of his head, namely the holy Angels and the multitude of the saints who have been whitened. Or certainly the hairs of his head are compared to clean wool, so that by this he is believed to be the Ancient of Days. God is said to have eyes because he sees all things, and nothing is hidden from him, in whose sight, as the Apostle says, no creature is invisible. For all things are naked and open to his eyes (Heb. 4:13). But in another way, the eyes of the Lord are understood as the regards of his grace, as in that verse in the Psalm, The eyes of the Lord are upon the righteous (Ps. 33:16). Likewise, in another way, the eyes of the Lord are mystically taken as his precepts, through which the light of knowledge is supplied to us, as in that verse in the Psalm, The precept of the Lord is clear, illuminating the eyes (Ps. 18:9). The eyelids of the Lord signify his hidden and incomprehensible judgments, or his spiritual speech in the divine books is intimated; concerning these hidden and incomprehensible mysteries and judgments it is written in the Psalm, His eyelids interrogate the sons of men (Ps. 10:5), that is, they test them. God is said to have ears because he hears all things, and nothing lies hidden from him in silence; concerning which it is written in the book of Wisdom, The ear of zeal hears all things, and the tumult of murmurings will not be hidden (Wis. 1:10). The nostrils of God signify his inspiration into the hearts of the faithful, as in that verse in the book of Kings, Smoke ascended from his nostrils (2 Kings","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. IV, 13","severity":"info","text":"The citation 'Hebr. IV, 13' is a Vulgate reference to Hebrews 4:13, but the modern verse is Hebrews 4:13, which reads 'nothing is hidden from his sight.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XXXIII, 16","severity":"info","text":"The citation 'Psal. XXXIII, 16' corresponds to Psalm 33:16 in the Vulgate (modern Psalm 34:16), 'The eyes of the Lord are upon the righteous.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVIII,9","severity":"info","text":"The citation 'Psal. XVIII,9' corresponds to Psalm 18:9 in the Vulgate (modern Psalm 19:9), 'The precept of the Lord is clear, illuminating the eyes.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. x, 5","severity":"info","text":"The citation 'Psal. x, 5' corresponds to Psalm 10:5 in the Vulgate (modern Psalm 11:5), 'His eyelids interrogate the sons of men.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. i, 10","severity":"info","text":"The citation 'Sap. i, 10' refers to Wisdom of Solomon 1:10, 'The ear of zeal hears all things, and the tumult of murmurings will not be hidden.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Reg.","severity":"info","text":"The citation 'II Reg.' refers to 2 Kings (Vulgate), but the verse is incomplete; likely 2 Kings 2:9 or similar, where smoke from nostrils is a metaphor for divine anger.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors: 'sancios' for 'sanctos', 'lame' for 'lamae' (wool), 'Dens' for 'Deus', 'MMM' for 'oculis', 'Aliter vcro' for 'Aliter vero', 'illul' for 'illud', 'occulis' for 'occultis', 'scriptuin' for 'scriptum', 'idclium' for 'fidelium'. The citation 'II Reg.' is truncated and the verse number is missing."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"XII, 9), id est, lacrymosa compunctio pænitentiæ per inspirationem illius. Facies Dei, cognitio divinitatis ejus ad homines: de qua cognitione in Psalmo scriptum est, Ostende nobis, Domine, faciem tuam, et salvi erimus (Psal. LXXIX, 4); I hoc est, da nobis cognitionem tuam: qn:e cognitio per Filium hominibus innotuit ipso dicente in Evangelio, Nemo novit Patrem nisi Filius, et cui voluerit Filius revelare (Matth. xi, 27). Aliter vcro facies Dei significat invisibilem essentiam divinitatis Filii Dei: de qua ipse Dominus ad Moysen per Angelum respondens ait, Posteriora mea videbis; faciem autem meam videre non poteris (Exod. XXXIII, 23); ac si die ceret, Incarnationem meam videbis in novissimis diebus, divinitatem autem meam videre non poteris. Os Dei, Filius Dei Patris, id est, Christus Dominus: de quo Isaias propheta ex persona Judæorum effatus ait, Quia os ejus ad iracundiam provocavimus (Thren. I, 18). Aliter vero os Domini, sermo cius sive jussio accipitur: de quo sermone Domini praedictus propheta ait, Os Domini loculum est (Isai. LVIII, 14); hoc est, Yerhum Dei. Patris filius, per quod omnia facta sunt: de duo in Psalmo, Verbo Domini cæli firmati sunt (Psal. XXXII, 6). Et alibi, Misit Verbum suum, et sanavit eos (Psal. CVI, 20). Et in Evangelio, In prineipio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I. 1).","english":"XII, 9), that is, the tearful compunction of penance through the inspiration of that one. The face of God is the knowledge of his divinity to men: concerning which knowledge it is written in the Psalm, \"Show us, Lord, your face, and we shall be saved\" (Ps. LXXIX, 4); that is, give us your knowledge: which knowledge through the Son became known to men, as he himself says in the Gospel, \"No one knows the Father except the Son, and he to whom the Son wills to reveal him\" (Matt. xi, 27). Otherwise, however, the face of God signifies the invisible essence of the divinity of the Son of God: concerning which the Lord himself, responding to Moses through the Angel, said, \"You will see my back; but you will not be able to see my face\" (Exod. XXXIII, 23); as if he were saying, You will see my Incarnation in the last days, but you will not be able to see my divinity. The mouth of God is the Son of God the Father, that is, Christ the Lord: concerning whom the prophet Isaiah, speaking from the person of the Jews, said, \"Because we have provoked his mouth to wrath\" (Lam. I, 18). Otherwise, however, the mouth of the Lord is understood as his speech or command: concerning which speech of the Lord the aforementioned prophet said, \"The mouth of the Lord has spoken\" (Isa. LVIII, 14); that is, the Word of God the Father's Son, through which all things were made: concerning which in the Psalm, \"By the word of the Lord the heavens were established\" (Ps. XXXII, 6). And elsewhere, \"He sent his Word, and healed them\" (Ps. CVI, 20). And in the Gospel, \"In the beginning was the Word, and the Word was with God, and the Word was God\" (John I, 1).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXXIX, 4","severity":"info","text":"The citation 'Ostende nobis, Domine, faciem tuam, et salvi erimus' is from Psalm 79:4 (Vulgate numbering). The author interprets 'face' as knowledge of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xi, 27","severity":"info","text":"The citation 'Nemo novit Patrem nisi Filius, et cui voluerit Filius revelare' is from Matthew 11:27, used to support the Son as mediator of divine knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XXXIII, 23","severity":"info","text":"The citation 'Posteriora mea videbis; faciem autem meam videre non poteris' is from Exodus 33:23, interpreted as a prophecy of the Incarnation and hidden divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Thren. I, 18","severity":"info","text":"The citation 'Quia os ejus ad iracundiam provocavimus' is from Lamentations 1:18, attributed to Isaiah in the text, but actually from Lamentations; this is a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. LVIII, 14","severity":"info","text":"The citation 'Os Domini loculum est' is from Isaiah 58:14, but the verse number may be incorrect; the text interprets 'mouth of the Lord' as speech or command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. I, 1","severity":"info","text":"The citation 'In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum' is from John 1:1, used to identify the Word with the Son of God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text attributes Lamentations 1:18 to Isaiah, which is a scriptural misattribution; the intended reference may be to a lost or misremembered passage.","The citation 'Isai. LVIII, 14' does not correspond to a known verse; the text may be corrupt or the verse number erroneous."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":6,"ref":"p6","source":"Lingua l)ei mystice signilicat Spirilum sancium, per quem Deus Pater secretrum suum hominibus manifestavit: unde in Psalmo, Lingua mea calamus scribae velociter scribentis (Psal. XLIV, 2). Lania Domini, utriusque Testamenti consonantia intelliguntur: de quibus duobus Testamentis in Proverbiis scriptum est, Divinatio in labiis ejus, in judicio non erravit os ejus Pron. xvi, 10). Brachia Dei Patris, Filius ejus et Spiritus sanctus intelliguntur: sicut est illud in Isaia propheta, Et brachia mea populos judicabunt (Isai. LI, 5). Brachium Dei Patris singulariter, Filius ejus accipitur: de quo Jeremias prophela ad ipsum art, Et nunc, DoMune Deus, qui eduxisti populum tuum de terra Ægypti in manu forti et brachio extento ( Jerem. XXXII, 21). Idcirco autem Filius Dei Patris, brachium ejus dicitur, quia omnis creatura electa alt ipso continetur. Dextera Dei Patris, idem unigenitus Filius accipilur: de quo in Psalmo ex persona hominis assumpti, Dextera, inquit, Domini fecit virtutem, dextera Domini exaltavit me (Psal. CXVII, 16). Aliter autem dextera Domini gloriam Patris significat, id est, æternam beatitudinem: de qua in Psalmo ex persona Patris ad Filium, Sede a dextris meis (Psal. CIX, i). Dicitur autem et dextera Dei omnis electa creatura in cælo et in terra, sicut et pcr sinistram cjus intelligitur reproba creatura.","english":"The tongue of God mystically signifies the Holy Spirit, through whom God the Father has revealed his secret to men: whence in the Psalm, \"My tongue is the reed of a scribe writing swiftly\" (Ps. 44:2). The lips of the Lord are understood as the harmony of both Testaments: concerning which two Testaments it is written in Proverbs, \"Divination is on his lips, in judgment his mouth did not err\" (Prov. 16:10). The arms of God the Father are understood as his Son and the Holy Spirit: as is that in the prophet Isaiah, \"And my arms will judge the peoples\" (Isa. 51:5). The arm of God the Father in the singular is taken as his Son: concerning which the prophet Jeremiah says to him, \"And now, Lord God, who led your people out of the land of Egypt with a strong hand and an outstretched arm\" (Jer. 32:21). For this reason, however, the Son of God the Father is called his arm, because every elect creature is contained by him. The right hand of God the Father is taken as the same only-begotten Son: concerning which in the Psalm from the person of the assumed man, \"The right hand,\" he says, \"of the Lord made strength, the right hand of the Lord exalted me\" (Ps. 117:16). In another way, however, the right hand of the Lord signifies the glory of the Father, that is, eternal blessedness: concerning which in the Psalm from the person of the Father to the Son, \"Sit at my right hand\" (Ps. 109:1). Moreover, every elect creature in heaven and on earth is also called the right hand of God, just as by his left hand the reprobate creature is understood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Lingua Dei","severity":"info","text":"The phrase 'Lingua Dei' (tongue of God) is interpreted as the Holy Spirit, a mystical reading common in Latin patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 44:2","severity":"info","text":"The citation 'Lingua mea calamus scribae velociter scribentis' is from Psalm 44:2 (Vulgate numbering), used to support the identification of the tongue with the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. 16:10","severity":"info","text":"The verse 'Divinatio in labiis ejus, in judicio non erravit os ejus' is from Proverbs 16:10, here interpreted as the harmony of both Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 51:5","severity":"info","text":"The citation 'Et brachia mea populos judicabunt' is from Isaiah 51:5, used to identify the arms of God the Father as the Son and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 32:21","severity":"info","text":"The verse 'qui eduxisti populum tuum de terra Ægypti in manu forti et brachio extento' is from Jeremiah 32:21, supporting the Son as the arm of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 117:16","severity":"info","text":"The citation 'Dextera Domini fecit virtutem, dextera Domini exaltavit me' is from Psalm 117:16 (Vulgate), linking the right hand to the Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor spelling variations (e.g., 'signilicat' for 'significat', 'Spirilum' for 'Spiritum', 'prophela' for 'propheta', 'art' for 'ad'), likely scribal errors, but the sense is clear."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"id est, dæmones et omnes impii qui ad lævam positi æterna supplicia sustinebunt. Manus Dei Patris, Filius Dei accipitur, pro eo qnod per ipsum omnia facta suut: sicut est illud in Isaia propheta, Omnia hæc manus mea fecit (Isai. LXVI, 2)), et facta sunt omnia. Aliter vero manus Dei potestas ejus intelligitur: de qua potestate in libro Jeremiæ scriptum est, Sicut lutum in manu figuli, ita vos in manu mea, do. mus Israel (Jerem. XVIII, 6). Item manus Dei flagcllum accipitur: de cujus percussione in Sophonia propheta scriptum cst, Extendam manum meam super Judam et super habitantes Jerusalem, ct disperdam de loco hoc reliquias Baal, etc. (Sophon. I, 4). Pro qua Domini percussione bcaius Job de semetipso ait, Manus Domini tetigit me (Job xix 21). Digitus Dei singulariter, Spiritus sanctus accipitur, a quo Spiritu sancto Lex in duabus taluilis lapidcis in monte Sina scripta narratur. Ipse enim scripsit qui seribenda dictavit, id est, Spiritus sanctus, de quo Spiritu sancto Dominus in Evangelio, Si ego, inquit, in digiio Dei ejicio dæmonia (Luc. XI, 20). Quod alius evangelista aperte decltrans ait, Si ego in Spiritu Dei ejicio datmonia ( Matth. XII, 28). Sicut enim digitus cum manu vel brachio, manus vero vel brachium cum corpore unum sunt in natura; ita Pater et Filius et Spiritus sanctus tres quidem sunt personae, una autem substantia divinitatis.","english":"that is, demons and all the impious who, placed on the left, will endure eternal punishments. The hand of God the Father is understood as the Son of God, because through him all things were made: as it is in the prophet Isaiah, \"All these my hand has made\" (Isa. 66:2), and all things were made. Otherwise, the hand of God is understood as his power: concerning which power it is written in the book of Jeremiah, \"As clay in the hand of the potter, so you are in my hand, O house of Israel\" (Jer. 18:6). Likewise, the hand of God is taken as a scourge: concerning whose striking it is written in the prophet Zephaniah, \"I will stretch out my hand against Judah and against the inhabitants of Jerusalem, and I will destroy from this place the remnants of Baal,\" etc. (Zeph. 1:4). For which striking of the Lord, blessed Job says of himself, \"The hand of the Lord has touched me\" (Job 19:21). The finger of God is taken singularly as the Holy Spirit, by which Holy Spirit the Law is said to have been written on two stone tablets on Mount Sinai. For he wrote who dictated what was to be written, that is, the Holy Spirit, concerning which Holy Spirit the Lord says in the Gospel, \"If I,\" he says, \"cast out demons by the finger of God\" (Luke 11:20). Which another evangelist clearly declares, saying, \"If I cast out demons by the Spirit of God\" (Matt. 12:28). For just as the finger with the hand or arm, and the hand or arm with the body, are one in nature, so the Father and the Son and the Holy Spirit are indeed three persons, but one substance of divinity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Manus Dei Patris, Filius Dei accipitur","severity":"info","text":"The author cites Isa. 66:2 to equate the hand of God the Father with the Son, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut lutum in manu figuli, ita vos in manu mea","severity":"info","text":"Jer. 18:6 is quoted to illustrate the hand of God as power, a metaphor for divine control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Extendam manum meam super Judam et super habitantes Jerusalem","severity":"info","text":"Zeph. 1:4 is cited for the hand as a scourge, with Job 19:21 as a parallel for divine striking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si ego in digito Dei ejicio dæmonia","severity":"info","text":"Luke 11:20 and Matt. 12:28 are paired to equate the finger of God with the Holy Spirit, a rare exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Digitus Dei singulariter, Spiritus sanctus accipitur","severity":"info","text":"The identification of the Holy Spirit as the finger of God writing the Law on Sinai is a patristic trope, seen in authors like Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sicut enim digitus cum manu vel brachio... ita Pater et Filius et Spiritus sanctus","severity":"info","text":"The analogy of finger, hand, and body to the Trinity reinforces the unity of substance despite distinct persons, a Nicene formula.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'flagcllum' for 'flagellum' (scourge), a scribal error; the English draft corrects it."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Digiti Dei pluraliter, sancti intelliguntur Prophetae, per quos Spiritus sanctus libros Lcgis ac Prophetarum sua inspiralione descripsit: de quibus in Psalmo scriptum est, Videbo cælos tuos, opera digitorum tuorum (Psal. VIII, 4). Percælos enim, libros Legis et Prophetarum; per digitos vero, sanctos, ut dictumesl, Prophetas mystice insinuavit. Imago Dei Patris invisibilis, unigenitus est Filius cjus, de quo Apostolus ait, Qui eat imago Dei invisibilis osa. I, 15). Aliler namque cst imago Dci Patris in Filio suo, quem non aliundc, sed de semetipso, hoc cst, de substantia sua per omnia sibi similcm genuit ct æqualem: aliter. vero in anima hominis, quam non ex ser id est, de substantia sua, sicut plerique hæretici opinati sunt, genuit, sed ex nihilo creavit. Sicut aliter est imago cujuslibet regis in lilio ejus quem ex semetipso sibi similem genuit, id est, homo hominem; aliter vero in annulo ejus, sive in cera imago illius impressa, que non est boc quod ipse, sicut filius qui naturaliter, hoc est quod et pater. Cor Dei Patris, arcanum sapientiæ ejus mystice innuit, ex quo Verbum, id est, Filium suum impassibiliter sine initio gcnuit, ipso dicente per prophetam, Eructavit cor meum verbum bonutn (Psal. XLIV, 2).","english":"The fingers of God, in the plural, are understood as the holy Prophets, through whom the Holy Spirit described the books of the Law and the Prophets by his inspiration: concerning which it is written in the Psalm, \"I will see your heavens, the works of your fingers\" (Ps. 8:4). For by \"heavens\" he mystically signified the books of the Law and the Prophets; by \"fingers,\" however, the saints, as has been said, the Prophets. The image of the invisible God the Father is his only-begotten Son, concerning whom the Apostle says, \"Who is the image of the invisible God\" (Col. 1:15). For the image of God the Father is one thing in his Son, whom he begot not from elsewhere, but from himself, that is, from his own substance, in all things like and equal to himself: but it is another thing in the human soul, which he did not beget from himself, that is, from his own substance, as most heretics have opined, but created from nothing. Just as the image of any king is one thing in his son, whom he begot from himself like himself, that is, man from man; but another thing in his ring, or in the wax impressed with his image, which is not what he himself is, as the son is naturally, that is, what the father is. The heart of God the Father mystically signifies the secret of his wisdom, from which he impassibly begot the Word, that is, his Son, without beginning, he himself saying through the prophet, \"My heart has belched forth a good word\" (Ps. 44:2).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Videbo cælos tuos, opera digitorum tuorum","severity":"info","text":"The psalm verse is cited as Ps. 8:4, but in modern versification it is Ps. 8:3. The author interprets 'heavens' as the books of the Law and Prophets, and 'fingers' as the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui est imago Dei invisibilis","severity":"info","text":"The citation from Col. 1:15 is used to support the identification of the Son as the image of the invisible Father. The Latin text matches the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eructavit cor meum verbum bonum","severity":"info","text":"The verse is cited as Ps. 44:2, which in modern versification is Ps. 45:2. The author interprets 'heart' as the secret of God's wisdom and 'word' as the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"digiti Dei","severity":"info","text":"The plural 'fingers of God' is interpreted allegorically as the holy prophets, through whom the Holy Spirit inspired the scriptural books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"imago Dei Patris","severity":"info","text":"The author distinguishes two kinds of image: the Son, begotten from the Father's substance and equal to him, and the human soul, created from nothing. This counters heretical views that the soul is begotten from God's substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"cor Dei Patris","severity":"info","text":"The 'heart of God the Father' is paralleled with the 'secret of his wisdom' and linked to the generation of the Word (Son) without beginning, echoing Johannine and patristic Logos theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors (e.g., 'Lcgis' for 'Legis', 'dictumesl' for 'dictum est', 'osa' for 'Col.'), but the sense is clear."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Alas habere legitur Deus, pro eo quod more avis electos suos tanquam pullos sub se colligit, fovet, et ab insidiis diaboli et malorum hominum protegit: de cujus protectione Propheta in Psalmo ad ipsum ait, Sub umbra alarum tuarum protege me (Psal. xvi, 8). Scapulas habere dicilur Deus, quia infirmamembra Ecclesiae patienter quasi in scapulis portat, et portando protogit: de quo in Psalmo viro. justo dicitur, Scapulis suis obumbrabit tibi, et sub pennis ejus sperabis (Psal. xc, 4).Venter Dei Patris, secreta origo substantiæ ejus accipitur, ex qua origine ineffabiliter nnte omnem creaturam Filium suum genuit: ipso testimonium perhibente per prophetam ac dicente, id est, Patre ad Filimn, Ex utero ante luciferum genui te (Psal. CIX, 3). Aliter uterus Dei incomprehensibilia et occulia judicia ejus, quæ rimari nequeunt, mystice insinuat: de quibus occultis judiciis ejus in Job scriptum est, De cujus utero egressa est glacies, et gelu de cælo quia genuit (Job. XXXVIII, 29)? Posteriora Filii Dei, incarnatio ejus accipitur, quæ extremo tempore ad redemptionem humani generis facta est: de qua posteriori parte Filius Dei in monte Sina ad Moysen per angelum loquens ait, Posteriora mea videbis, faciem autem meam videre non poteris (Exod, XXXIII, 23); ac si ei diceret, Incarnationem meam videbis, deitatem meam videre non poteris.","english":"It is read that God has wings, because like a bird he gathers his chosen ones under himself as if they were chicks, warms them, and protects them from the snares of the devil and of evil men: concerning which protection the Prophet says to him in the Psalm, \"Protect me under the shadow of your wings\" (Ps. 16:8). God is said to have shoulders, because he patiently carries the weak members of the Church as if on his shoulders, and by carrying he protects them: concerning which it is said in the Psalm to the just man, \"He will overshadow you with his shoulders, and you will hope under his feathers\" (Ps. 90:4). The belly of God the Father is understood as the secret origin of his substance, from which origin he ineffably begot his Son before every creature: with the Father himself bearing witness through the prophet and saying, that is, the Father to the Son, \"I begot you from the womb before the morning star\" (Ps. 109:3). Otherwise, the womb of God mystically suggests his incomprehensible and hidden judgments, which cannot be scrutinized: concerning which hidden judgments of his it is written in Job, \"From whose womb did the ice come forth, and who begot the frost from heaven?\" (Job 38:29). The hinder parts of the Son of God are understood as his incarnation, which was made at the end of time for the redemption of the human race: concerning which hinder part the Son of God, speaking on Mount Sinai to Moses through an angel, says, \"You will see my hinder parts, but you will not be able to see my face\" (Exod. 33:23); as if he were saying to him, \"You will see my incarnation, you will not be able to see my divinity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sub umbra alarum tuarum protege me","severity":"info","text":"The citation of Ps. 16:8 (Vulgate numbering) is used to support the allegorical interpretation of God's wings as protection. The verse is from Psalm 16, a prayer for divine shelter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Scapulis suis obumbrabit tibi, et sub pennis ejus sperabis","severity":"info","text":"The citation of Ps. 90:4 (Vulgate) is used to interpret God's shoulders as patient support for the weak. The verse is from a psalm of trust in divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ex utero ante luciferum genui te","severity":"info","text":"The citation of Ps. 109:3 (Vulgate) is used to interpret God's belly as the secret origin of the Son. The verse is from a psalm of divine generation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"De cujus utero egressa est glacies, et gelu de cælo quia genuit","severity":"info","text":"The citation of Job 38:29 (Vulgate) is used to interpret God's womb as hidden judgments. The verse is from God's speech to Job, emphasizing inscrutable divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Posteriora mea videbis, faciem autem meam videre non poteris","severity":"info","text":"The citation of Exod. 33:23 (Vulgate) is used to interpret God's hinder parts as the incarnation. The verse is from the theophany to Moses, where God's back is seen but not his face.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage exemplifies the allegorical interpretation of anthropomorphic terms for God, common in patristic exegesis, where bodily parts are spiritualized to avoid literal anthropomorphism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text uses 'dicilur' (line 3) which is likely a scribal error for 'dicitur' (it is said). The English draft corrects this without comment.","The phrase 'id est, Patre ad Filimn' (line 5) is garbled; 'Filimn' is likely a corruption of 'Filium' (the Son). The English draft interprets it as 'the Father to the Son'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Pedes Dei, stabilimentum virtutis ac potentiæ ejus suut, eo quod ubique præsens sit, et universa illi sint subjecta, ipso dicente per Isaiam prophetam, Coelum mihi sedes est; terra autem scabellum pedum meorum (Isai. LXVI, 1). Aliter vero pedes Filii Dei, incarnatio ejus intelligitur, quæ divinitati subjecta est, tanquam capiti pedes, sive pro co quod circa finem mundi ipsa incarnatio facta cst. Sicut enim pcr caput, ut dictum est, divinitas; ita per pedes figuraliter humanitas cjus exprimitur: de qua humanitate in Exodo scriptum est, Viderunt Deum Israel, hoc est, Moyses et Aaron et Nadab et Abiu et septuaginta de senioribns populi, et sub pedibus ejus quasi opus lapidis sapphirini, et quasi cælum cum serenum est (Exod. XXIV, 10). Sicut autem per lapidem sapphirinum cælestes creaturas, id est, sanctos An gelos; ita per coelum serenum sanctam electorum Ecclesiam ex hominibus assumptam figuraliter demonstrare voluit. Super quas duas creaturas homo assumptus a Filio Dei in perpetuum regnat. De quo in Psalmo, Omnia, inquit, sub pedibus ejus (Psal. VIn, 8). Aliter per pedes Domini, id est, Jesu Christi. significati sunt sancti prædicatores, de quibus in Deuteronomio scriptum est, Qui appropinquant pedibus ejus, accipient de doctrina ejus ( Deut. XXXIII, 5).","english":"The feet of God are the foundation of his virtue and power, because he is present everywhere, and all things are subject to him, as he himself says through the prophet Isaiah: \"The heaven is my seat, and the earth is the footstool of my feet\" (Isa. 66:1). In another sense, however, the feet of the Son of God are understood as his incarnation, which is subject to the divinity, as feet are to the head, or because this incarnation occurred near the end of the world. For just as the head, as has been said, signifies the divinity, so the feet figuratively express his humanity: concerning which humanity it is written in Exodus: \"They saw the God of Israel, that is, Moses and Aaron and Nadab and Abiu and seventy of the elders of the people, and under his feet something like a work of sapphire stone, and like the sky when it is clear\" (Exod. 24:10). And just as by the sapphire stone he wished to figuratively show the celestial creatures, that is, the holy angels, so by the clear sky he wished to show the holy Church of the elect taken from among men. Over these two creatures the man assumed by the Son of God reigns forever. Concerning this it is said in the Psalm: \"All things are under his feet\" (Ps. 8:8). In another sense, by the feet of the Lord, that is, of Jesus Christ, the holy preachers are signified, concerning whom it is written in Deuteronomy: \"Those who approach his feet will receive from his teaching\" (Deut. 33:5).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the allegorical interpretation of divine body parts, now treating 'feet' with three distinct senses: foundation of power, incarnation, and preachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"Isaiah 66:1 is cited as 'Coelum mihi sedes est; terra autem scabellum pedum meorum' (The heaven is my seat, and the earth is the footstool of my feet).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"Exodus 24:10 is cited, describing a vision of God with a sapphire-like work under his feet and a clear sky, interpreted allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"Psalm 8:8 ('Omnia sub pedibus ejus') and Deuteronomy 33:5 ('Qui appropinquant pedibus ejus, accipient de doctrina ejus') are cited for the third sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The allegorical method here—interpreting body parts as theological or ecclesiological realities—is typical of patristic and early medieval exegesis, especially in works like this pseudo-Augustinian treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text has 'suut' for 'sunt' and 'cst' for 'est', likely scribal errors; the English draft silently corrects these.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'circa finem mundi ipsa incarnatio facta cst' (incarnation occurred near the end of the world) is ambiguous: it may refer to the incarnation as an eschatological event or to the timing of Christ's life relative to the world's end."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Vestimentum Filii Dei aliquando caro ejus, quæ a divinitate assumpta est, in divinis Libris figuraliter accipitur: de quo indumento caruis ejus Isaias propheta vaticinans ait, Quis est iste qui venit de Edom, tinctis vestibus de Bosra (Isai. LanII, 1)? Rursum vestimenta ejusdem Domini, sancta accipitur Ecc!esia, quæ per fidem et dilectionem ei conjuncta est: de qua in Psalmo scriptum est, Dominus regnavit, decorem indutus est (Psal. SCII. 1); et in alio psalmo ad ipsum Dominum, Confessionem et decorem induisti, amictus lumine sicut trestimento (Psal. CIII, 2). Pallium Christi, jam dicta ejus Ecclesia recte intelligitur: de qua in libro Genesis scriptum est, Lavabit in vino stolam suam, hoc est, in sanguine passionis carnem suam; et in sanguine uvæ pallium suum (Gen. XLIX, 11), id est, Ecclesiam suam. Calceamenta Domini nostri Jesu Christi mystice significant incarnationem ejus, quam ex mortalitate generis bumani assumere dignatus est: de qua incarnatione sua ipse per Prophetam in Psalmo ait, In Idumæam extendam calceamentum meum (Psal. LIS, 10): id est, plebi Gentilium manifestabo incarnationem meam. Gressus Dei, adventus Filii Dei in mundum, et regressio ejus ad Patrem: de quibus gressibus Psalmista canti, Visi sunt gressus tui Deus, ingressus Dei mei regis gui eat in sancto (Psal. LXVII, 25).","english":"The garment of the Son of God is sometimes his flesh, which was assumed by the divinity, taken figuratively in the divine books: concerning which garment of his flesh the prophet Isaiah prophesies, saying, \"Who is this who comes from Edom, with dyed garments from Bosra?\" (Isaiah 63:1). Again, the garments of the same Lord are taken as the holy Church, which is joined to him through faith and love: concerning which it is written in the Psalm, \"The Lord has reigned, he has put on beauty\" (Psalm 93:1); and in another Psalm addressed to the Lord himself, \"You have put on confession and beauty, clothed with light as with a garment\" (Psalm 104:2). The cloak of Christ is rightly understood as the aforementioned Church: concerning which it is written in the book of Genesis, \"He will wash his robe in wine,\" that is, his flesh in the blood of the passion; \"and his cloak in the blood of the grape\" (Genesis 49:11), that is, his Church. The sandals of our Lord Jesus Christ mystically signify his incarnation, which he deigned to assume from the mortality of the human race: concerning which incarnation he himself says through the Prophet in the Psalm, \"In Idumaea I will extend my sandal\" (Psalm 60:10): that is, I will manifest my incarnation to the people of the Gentiles. The steps of God are the coming of the Son of God into the world, and his return to the Father: concerning which steps the Psalmist sings, \"Your steps, O God, have been seen, the steps of my king God who walks in the holy place\" (Psalm 68:25).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vestimentum Filii Dei","severity":"info","text":"The citation 'Quis est iste qui venit de Edom, tinctis vestibus de Bosra' is a loose adaptation of Isaiah 63:1, which in the Vulgate reads 'Quis est iste qui de Edom venit, tinctis vestibus de Bosra'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus regnavit, decorem indutus est","severity":"info","text":"The verse 'Dominus regnavit, decorem indutus est' is not found in the Vulgate Psalms; it may be a conflation or a variant reading of Psalm 93:1 (92:1 in LXX), which reads 'Dominus regnavit, decorem indutus est' in some Old Latin traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Confessionem et decorem induisti, amictus lumine sicut vestimento","severity":"info","text":"The phrase 'Confessionem et decorem induisti, amictus lumine sicut vestimento' does not correspond exactly to any known Vulgate Psalm; it may be a paraphrase or a citation from a lost Old Latin version of Psalm 104:2 (103:2 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lavabit in vino stolam suam... et in sanguine uvae pallium suum","severity":"info","text":"The citation 'Lavabit in vino stolam suam... et in sanguine uvae pallium suum' is a paraphrase of Genesis 49:11, which in the Vulgate reads 'lavabit in vino stolam suam... et in sanguine uvae pallium suum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Idumaeam extendam calceamentum meum","severity":"info","text":"The verse 'In Idumaeam extendam calceamentum meum' is not found in the Vulgate Psalms; it may be a misremembered or allegorized version of Psalm 60:10 (59:10 LXX), which reads 'in Idumaeam extendam calceamentum meum' in some Old Latin sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Visi sunt gressus tui Deus, ingressus Dei mei regis qui eat in sancto","severity":"info","text":"The citation 'Visi sunt gressus tui Deus, ingressus Dei mei regis qui eat in sancto' does not match any known Vulgate Psalm; it may be a conflation of Psalm 68:25 (67:25 LXX) or a variant from an Old Latin Psalter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that do not correspond exactly to the Vulgate; they may reflect Old Latin versions, memory variants, or allegorical paraphrases. The identification of specific Psalms and verses is uncertain."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"De coelo enim venit in uterum virginis, de utero vero nascendo, positus est in prcesepio. Postquam, autem omnia inlplevit, pro quibus a Patre missus venerat, appensus est in ligno crucis: de cruce autem depositus, secundum carnem sepultus est, secundum animam vero ad inferna descendit: tertia autem die per potentiam divinitatis suae carnem suam de sepulcro suscitavit: et post dies resurrectionis suae, quadragesimo scilicct die, videntibus Apostolis ascendit in cretum (Act. i, 9), et sedet ad dexteram Patris, id est, in gloria. rjus. ili tunt enim gressus Filii Dei, iste descensus ct ascensus ejus qui frequenter in sacris Scripturis legitur. Ascendere Deus dicitur, cum Filius Dei carnem de nobis assumptam in cælum velut captivam duxit: sicut est illud in Psalmo, Ascendit in altum, captivam duxit captivitatem (Psal. LXVII, 19); quia naturam humani generis, quæ a diabolo captiva in mundo retinebatur, assumens, secum in coelum ubi nunquam antea fuerat, tanquam captivam deportavit. Abscondere faciem suam Deus Icgitur, cum quibusdam reprobis eorum exigentibus culpis cognitionem suam abscondit: sicut III populo Judaeorum nunc impletum videmus; qui negantes Filium Dei, scientiam veri Dei perdiderunt, ut similes fierent GenUbus qu;e Deum non noverunt.","english":"For he came from heaven into the womb of the virgin, and from the womb, by being born, was placed in a manger. After he had fulfilled all things for which he had been sent by the Father, he was hung upon the wood of the cross; but taken down from the cross, according to the flesh he was buried, according to the soul, however, he descended into the underworld; on the third day, by the power of his divinity, he raised his flesh from the tomb; and after the days of his resurrection, namely on the fortieth day, with the Apostles looking on, he ascended into heaven (Acts 1:9), and sits at the right hand of the Father, that is, in his glory. For these are the steps of the Son of God, this descent and ascent of his which is frequently read in the sacred Scriptures. God is said to ascend when the Son of God led the flesh taken from us into heaven as if captive: as is that in the Psalm, \"He ascended into the heights, he led captivity captive\" (Psalm 67:19); because the nature of the human race, which was held captive in the world by the devil, he, taking it up, carried with him into heaven, where it had never been before, as if a captive. God therefore hides his face when, with certain reprobates, their sins demanding it, he conceals his knowledge from them: as we now see fulfilled in the people of the Jews; who, denying the Son of God, lost the knowledge of the true God, so that they became like the Gentiles who do not know God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a narrative sequence of Christ's life from incarnation to ascension, then shifts to allegorical interpretation of ascent and divine hiddenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. i, 9","severity":"info","text":"The citation 'Act. i, 9' refers to Acts 1:9, but the verse numbering differs from modern Bibles; Acts 1:9 in the Vulgate corresponds to the ascension narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXVII, 19","severity":"info","text":"The citation 'Psal. LXVII, 19' corresponds to Psalm 67:19 in the Vulgate (Psalm 68:19 in modern numbering), quoting 'Ascendit in altum, captivam duxit captivitatem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"captivam duxit captivitatem","severity":"info","text":"The phrase 'captivam duxit captivitatem' is a Vulgate rendering of a Hebrew idiom, interpreted here as Christ leading human nature captive from the devil to heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to Jews losing knowledge of God reflects a common patristic anti-Jewish polemic, linking denial of Christ's divinity to ignorance of the true God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The allegorical interpretation of Christ's descent and ascent as 'steps' (gressus) echoes earlier patristic exegesis, notably in Origen and Ambrose, and was influential in medieval typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'prcesepio' is a typographical error for 'praesepio' (manger).","The phrase 'in cretum' is likely a scribal error for 'in caelum' (into heaven)."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ostendere faciem suam dicitur Deus, cum respectu gratiae suæ quibus vult, electis scilicet suis, se ipsum in corda eorum occulta inspiratione insinuat, et ad diligendum se amorem suum infundit. Sedere dicitur Deus, non corporaliter humano more, sed potentialiter super omnem creaturam rationalem præsidere1 ut est illud in Psalmo, Regnavit Dominus super gentes, Deus sedet super sedem sanctam suam (Psal. XLVI, 9). Sedere etiam dicitur Deus super Chenibim, quod interpretatur, Scientiæ plenitudo. sive multitudo, per quod significantur sancti Angeli, sive mentes spiritualium virorum in quibus Deus invisibiliter præsidct et regnat. In illis enim sedet, qui scientia ejus et dilectione pleni sunl. In Proverbiis quippe Salomonis scriptum est, Anima justi sedes est sapientia. Sapientia vero Dei Patris Christus est, qui in animas justorum sedere dicitur. Descendere in mundum Deus legitur, quando aliquid novum quod antea non fuerat in creatura humana operatur: sicut Filius Dei Patris descendisse narratur, quando vcram carnem ex Maria virgine propter redemptionem nostram suscepit, et verus homo fieri dignatus est, non amittendo quod crat, sed assumendo quod non erat: de cujus descensione, hoc est, incarnatione in Psalmo scriptum est, I nclinavit cœlos, et descendit, et caligo sub pedibus ejus (Psal. XVII, 10).","english":"He is said to show his face, God, when by the regard of his grace he insinuates himself into the hearts of those he wills, namely his elect, through secret inspiration, and pours into them his love for loving him. He is said to sit, God, not bodily in a human manner, but potentially, as presiding over every rational creature, as it is in the Psalm: The Lord has reigned over the nations, God sits upon his holy seat (Ps. 46:9). He is also said to sit, God, upon the Cherubim, which is interpreted as \"fullness\" or \"multitude of knowledge,\" by which are signified the holy Angels, or the minds of spiritual men, in whom God invisibly presides and reigns. For he sits in those who are full of his knowledge and love. In the Proverbs of Solomon, indeed, it is written: The soul of the just man is the seat of wisdom. But the wisdom of God the Father is Christ, who is said to sit in the souls of the just. He is read to descend into the world, God, when he works something new that had not previously existed in human creation: just as the Son of God the Father is narrated to have descended when he took on true flesh from the Virgin Mary for our redemption, and deigned to become a true man, not by losing what he was, but by assuming what he was not; concerning which descent, that is, the incarnation, it is written in the Psalm: He inclined the heavens and descended, and darkness is under his feet (Ps. 17:10).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ostendere faciem suam","severity":"info","text":"The phrase 'to show his face' is a biblical metaphor for divine favor and self-revelation, here interpreted as God's secret inspiration of the elect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XLVI, 9","severity":"info","text":"The citation 'Regnavit Dominus super gentes, Deus sedet super sedem sanctam suam' corresponds to Psalm 46:9 (Vulgate numbering), used to illustrate God's sovereign rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Chenibim","severity":"info","text":"'Chenibim' is a transliteration of the Hebrew 'Cherubim,' here interpreted as 'Scientiæ plenitudo' (fullness of knowledge), signifying angels or spiritual minds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverbiis","severity":"info","text":"The reference 'Anima justi sedes est sapientia' is a paraphrase of Proverbs 14:14 or similar wisdom tradition, not a direct quotation, linking the just soul to the seat of wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVII, 10","severity":"info","text":"The verse 'Inclinavit cœlos, et descendit, et caligo sub pedibus ejus' is from Psalm 17:10 (Vulgate), applied here to the incarnation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"descendere in mundum","severity":"info","text":"The descent into the world is a technical term for the incarnation, emphasizing Christ's assumption of human flesh without loss of divinity, a key Christological doctrine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor spelling variants (e.g., 'præsidere' for 'praesidere', 'Chenibim' for 'Cherubim', 'pleni sunl' for 'pleni sunt'), which do not affect the sense.","The citation 'Psal. XLVI, 9' uses the Vulgate numbering; modern Bibles may number this as Psalm 47:9."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Cœlos inclinavit, quia ante adventum suum prænuntios Angelos sive Prophetas misit, qui crus adventum hominibus nuntiarent. Caligo sub pcdihus ejus fuit, quia impii homines a sua malitia cæcat!, ejus incarnationem agnoscere non potuerunt: sed neque nunc possunt. Stare Deus dicitur, cum nus infirmos, id est, creaturam suam ad pœnitentiam et conversionem vitæ atienter sustinet: ut est illud in H abacuc propheta, Stetit, et mensus est terram, et dissolvit gentes (Habacuc III, 6); id est, stetit ad subveniendum, et dissolvit credentes in se a vinculis peccatorum. Transire dicitur Deus, cum a cordibus quorumdam hominum, in quibus ante per fidem inhabitare credebatur, postea subrepente perfidia vel quolibet delicto ab his reccdit, et ad alios transit. Quemadmodum de Judæis ad Gentes, et de hæreticis ad catholicos, seu de quibuslibet irreligiosis et negligentibus pro vitio suo recedere dicitur Deus, et ad alios transire, quod non localiter aut visibiliter, sed invisibiliter occulto justoque judicio facere consuevit. Ambulare dicitur Deus, non de loco ad locum transeundo, quod impium est ita credere: sed deambulatio ejus est in cordibus sanctorum delectari; sicut scriptum est, Et inhabitabo in eis, et inambulabo, eJ ero illorum Deus (Levit. xxvi, 12). Vel certe ambulare Dei, est in sanclis pr.i dicatoribus suis de loco ad locum transire.","english":"He inclined the heavens, because before his coming he sent heralding angels or prophets, who would announce his advent to men. There was darkness under his feet, because impious men, blinded by their own wickedness, could not recognize his incarnation; but neither can they now. God is said to stand, when he patiently sustains the weak, that is, his creature, toward repentance and conversion of life: as it is in the prophet Habakkuk, \"He stood, and measured the earth, and dissolved the peoples\" (Habakkuk 3:6); that is, he stood to give aid, and dissolved those believing in him from the bonds of sins. God is said to pass over, when from the hearts of certain men, in which he was believed to dwell before through faith, he afterwards departs from them due to creeping faithlessness or any transgression, and passes over to others. Just as concerning the Jews to the Gentiles, and from heretics to Catholics, or from any irreligious and negligent persons, God is said to depart on account of their vice, and to pass over to others, which he is accustomed to do not locally or visibly, but invisibly by hidden and just judgment. God is said to walk, not by passing from place to place, which it is impious to believe thus: but his walking is to delight in the hearts of the saints; as it is written, \"And I will dwell in them, and I will walk, and I will be their God\" (Leviticus 26:12). Or certainly, the walking of God is to pass from place to place in his holy preachers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cœlos inclinavit","severity":"info","text":"The phrase 'He inclined the heavens' echoes a common patristic interpretation of Psalm 18:10 (Vulgate) or similar theophanic imagery, though no exact verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stetit, et mensus est terram, et dissolvit gentes","severity":"info","text":"This quotation from Habakkuk 3:6 (Vulgate) is used to illustrate God's standing as a metaphor for patient support.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et inhabitabo in eis, et inambulabo, et ero illorum Deus","severity":"info","text":"This verse is cited as Leviticus 26:12, but the Vulgate text differs; the author may be paraphrasing or using a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Caligo sub pedibus ejus","severity":"info","text":"The image of darkness under God's feet reflects a common exegetical motif in Latin patristic literature, symbolizing human ignorance of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ambulare","severity":"info","text":"The term 'ambulare' (to walk) is used metaphorically for God's delight in the saints or movement through preachers, explicitly denying local motion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Transire dicitur Deus","severity":"info","text":"This passage continues the treatise's pattern of explaining divine actions (inclining, standing, passing, walking) as non-literal theophanic descriptions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors (e.g., 'pcdihus' for 'pedibus', 'cæcat!' for 'cæcati', 'atienter' for 'patienter'), which are corrected in the English draft.","The citation of Leviticus 26:12 does not match the Vulgate exactly; the source may be a variant or a loose quotation."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Loqui Dei est, invisibiliter sine sono vocis vel quolibet strepitu occulte in mentibus sanctorum voluntatem suam atque rectum intellectum inspirare, seu futura sicut sanctis Prophetis revelare. Quae locutio Dei, ut quidam volunt, tribus modis accipitur. Primo namque modo per subjectam crcaturam, sicut ad Moysen, in rubo et igne apparuit; vel sicut ad Abrabam, et Jacob, sive jam dictum Moysen et cæteros sanctos, quibus voluit, in Angelis apparere dignatus est. Secundo modo in somnis. sicut ad Jacob et ad Zachariam prophetam, et ad Joseph sponsum Mariae, et ad alios sanctos quibus voluit secreta revelare. Tertio autem modo, neque per creaturam visibilcm, neque per somnium, sed occulta tantum inspiratione invisibilitcr corda sanctorum tangendo loquentes efficit2, quemadmodum in libris Prophetarum Icgitur, cum ipsi Prophetæ divino subito afflati Spiritu exclamabant dicentes, Hæc dicit Dominus. Videre Dei, est acta bona approbare: sicut illud est ill Genesi, Vidit Deus cuncta quæ fecerat, et erant valde bona ( Gen. I, 51); id est, intelligentibus bona esse demonstravit. Alitur videre Dei, est mala hominum sciendo reprobare, sicut est illud in Isaia propheta. Et vidit Dominus, et apparuit malum in oculis ejus (Isai. LIX, 15).","english":"God’s speaking is to inspire His will and right understanding invisibly, without the sound of a voice or any noise, secretly in the minds of the saints, or to reveal future things as to the holy prophets. This speaking of God, as some wish, is understood in three ways. First, through a created subject, as He appeared to Moses in the bush and fire; or as He deigned to appear to Abraham and Jacob, or to the already mentioned Moses and the other saints to whom He wished, in angels. Second, in dreams, as to Jacob and to the prophet Zechariah, and to Joseph, the spouse of Mary, and to other saints to whom He wished to reveal secrets. Third, neither through a visible creature nor through a dream, but by secret inspiration alone, invisibly touching the hearts of the saints, He makes them speak, just as it is read in the books of the prophets, when the prophets themselves, suddenly inspired by the divine Spirit, exclaimed, saying, “Thus says the Lord.” God’s seeing is to approve good deeds: as in Genesis, “God saw all that He had made, and they were very good”; that is, He showed to those understanding that they were good. Alternatively, God’s seeing is to know and reprove the evils of men, as in the prophet Isaiah: “And the Lord saw, and it appeared evil in His eyes.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Loqui Dei","severity":"info","text":"The passage divides God's speech into three modes and God's seeing into two senses, forming a systematic theological taxonomy typical of late antique Latin treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. I, 51","severity":"info","text":"The citation 'Gen. I, 51' is erroneous; the reference is to Genesis 1:31, where God sees creation as 'very good' (valde bona). The verse number 51 is a scribal or transmission error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. LIX, 15","severity":"info","text":"The citation 'Isai. LIX, 15' is incorrect; the phrase 'Et vidit Dominus, et apparuit malum in oculis ejus' does not correspond to any known verse in Isaiah 59. It may be a conflation or a misremembered reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tribus modis","severity":"info","text":"The threefold division of divine communication (through visible creation, dreams, and silent inspiration) echoes patristic discussions of prophecy, notably in Augustine's De Genesi ad Litteram and Gregory the Great's Moralia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subjectam creaturam","severity":"info","text":"'Subjectam creaturam' (a created subject) refers to a material medium through which God manifests, such as the burning bush or an angelic appearance, distinct from purely mental revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ut quidam volunt","severity":"info","text":"The phrase 'as some wish' (ut quidam volunt) signals that the threefold scheme is not authorial but attributed to earlier authorities, possibly reflecting a source like Cassian's Collationes or a monastic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Gen. I, 51' is corrupt; the intended verse is likely Genesis 1:31. The citation 'Isai. LIX, 15' does not match any known text; the source is uncertain. The identity of 'quidam' (some) is unspecified."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"hem aliter videre Dei, est nos videntes, id est, scientes facere: ut est illud in Psalmo, Proba me, Domine, et scito cor meum, interroga me, et cognosce semitas meas, et vide si via iniquitalis in me est, etc. (Psal. CXXXVIII, 23). Modus iste locutionis et in libro beati Job similiter reperitur, ubi de sapientia Dei Patris, postquam plurima et insignia locutus est de Deo Patre, adjecit: Tunc vidit illam, et narravit et investigavit et præparavit (Job XXVIII, 27); id est, videntes fecit atque prædicantes et investigantes alque aliis nuntiantes. Cognoscere Dei, est cognoscentes facere, sicut ait ipse ad Abraham, Nunc cognovi quod timeas Deum (Gen. xxn, 12). Neque enim ille ex tempore novit, qui scit omnia antequam fiant: sed cognoscere dicitur Deus cognoscentes facere, ut qui prius de se quales essent incogniti erant, per ejus interrogationem, id est, probationem sibimetipsis manifesti fierent. Tale cat et illud iu lege Moysi de populo Israelitico, Ut tentem, inquit, eos, utrum custodiant mandata mea, an non (Deut. XIII, 3). Nescire Dei, est quosdam reprobos reprobare: sicut est illud in Evangelio, Nescio vosunde sitis, recedite a me, omnes qui operamini iniquitatem (Luc xm,; Psal. VI, 9). Zelare Uicilur Deus, cum creaturam suam qu:un non vult perire, rpc castigat, corripit atque flagellat, et flagellando ad se reducit.","english":"Otherwise, to see of God is to make us see, that is, to make us know: as it is in the Psalm, \"Prove me, O Lord, and know my heart, question me, and know my ways, and see if there is a way of iniquity in me,\" etc. (Ps. 138:23). This manner of speech is likewise found in the book of blessed Job, where, concerning the wisdom of God the Father, after he has spoken many and notable things about God the Father, he added: \"Then he saw her, and narrated and investigated and prepared\" (Job 28:27); that is, he made them seeing and proclaiming and investigating and announcing to others. To know of God is to make knowing, as He Himself said to Abraham, \"Now I know that you fear God\" (Gen. 22:12). For He does not know from time, who knows all things before they happen: but God is said to know to make knowing, so that those who previously were unknown to themselves as to what they were like, through His questioning, that is, His testing, become manifest to themselves. Such also is that in the law of Moses concerning the Israelite people, \"To test them,\" he says, \"whether they keep my commandments or not\" (Deut. 13:3). Not to know of God is to reprobate certain reprobates: as it is in the Gospel, \"I do not know whence you are, depart from me, all who work iniquity\" (Luke 13:; Ps. 6:9). God is said to be zealous when He chastises, corrects, and scourges His creature, which He does not wish to perish, and by scourging leads it back to Himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"videre Dei","severity":"info","text":"The author interprets 'videre Dei' (seeing of God) as an active divine causation: God makes humans see or know, rather than God himself seeing. This reflects a theological reading of divine action as effecting knowledge in the recipient.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXXXVIII, 23","severity":"info","text":"The citation 'Proba me, Domine, et scito cor meum' is from Psalm 138:23 (Vulgate numbering). The verse is used to illustrate God's 'seeing' as making humans know their own hearts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job XXVIII, 27","severity":"info","text":"The citation 'Tunc vidit illam, et narravit et investigavit et præparavit' is from Job 28:27. The author interprets 'vidit' as 'made seeing,' applying the same causative reading to divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xxn, 12","severity":"info","text":"The citation 'Nunc cognovi quod timeas Deum' is from Genesis 22:12. The author argues that God's 'knowing' here means making Abraham know himself, not temporal learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. XIII, 3","severity":"info","text":"The citation 'Ut tentem, inquit, eos, utrum custodiant mandata mea, an non' is from Deuteronomy 13:3. It supports the idea that divine testing makes humans manifest to themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc xm,; Psal. VI, 9","severity":"caution","text":"The citation 'Nescio vos unde sitis, recedite a me' is given as Luke 13: and Psalm 6:9, but the references are corrupt or misattributed. The verse likely derives from a non-canonical or conflated source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references for the Gospel and Psalm citations are corrupt: 'Luc xm' and 'Psal. VI, 9' do not correspond to known verses. The reading taken is that the author likely conflated or misremembered sources."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Vel certe zelare Dens dicitur, cum nullum peccatum impunitum vult relinquere. Justus eniin est, cL ideo omnis injustitia exscerabilis est illi, quam, ut dictum est, impunitam uullo modo patitur. Irasci dicitur Deus, non animi motu vel qualibct perturbatione, quæ iili omnino accidcre non potest; sed creaturæ delinquenti, id est, hominibus impiis et peccatoribus justam inferre dicitur ultionem, hoc est, illis reddere quod merentur: et hæc ultio divina et ira vel furor ejus dicitur. Pœnitere Deus dicitur, non quod more hominum pro transactis operibus suis pœniteat; qui enim omnia novit antequam fiant, pro præteritis factis suis poenitere non potest: sed pœnitentia Dei est statuta mutare, et quod prius aliter inchoatum fuerat, in aliud mutare; id est, ant i bono exigentibus culpis in malum, sicut de Saule legitur poenituisse Deum, quod constituisset cum regem (I Reg. xv, i I); vel sicut nunc videmus in populo Judæorum factum, qui cum esset populus Dei, ob impietatem suam facti sunt synagoga satanæ: de malo vero in bonum, sicut accidit in populo Gentium, qui ante non populus Dei, nunc antem per gratiam Christi populus Dei effectus est. Hoc quippe modo occulto Dei judicio Judas proditor de apostolatus gradu lapsus in inferni barathrum demersus est, latro vero post crimen rapacitatis de cruce ad paradisum translatus est.","english":"God is said to be zealous, certainly, because He wishes to leave no sin unpunished. For He is just, and therefore every injustice is abhorrent to Him, which, as has been said, He in no way suffers to go unpunished. God is said to be angry, not by any movement of the mind or by any perturbation, which cannot happen to Him at all; but He is said to inflict just vengeance upon a delinquent creature, that is, upon impious and sinful men, that is, to render to them what they deserve: and this divine vengeance is called His wrath or fury. God is said to repent, not that He repents of His past deeds in the manner of men; for He who knows all things before they happen cannot repent of His past deeds: but the repentance of God is to change established decrees, and to change what was previously begun otherwise into something else; that is, either from good to evil, with faults demanding it, as Saul is read to have repented of God, that He had established him as king (1 Sam. 15:11); or as we now see happened in the Jewish people, who, when they were the people of God, on account of their impiety became the synagogue of Satan: from evil to good, as happened in the Gentile people, who before were not the people of God, but now through the grace of Christ have become the people of God. For in this hidden way of God’s judgment, Judas the traitor fell from the rank of apostleship into the abyss of hell, while the thief, after the crime of rapacity, was transferred from the cross to paradise.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"zelare","severity":"info","text":"The Latin verb zelare (to be zealous) is used here in a theological sense, distinct from human jealousy, to denote God's punitive justice against sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pœnitere","severity":"info","text":"The term pœnitere (to repent) is applied to God metaphorically, meaning a change in divine decrees rather than regret, as illustrated by the examples of Saul and the Jewish people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Sam. 15:11","severity":"info","text":"The reference to Saul (1 Sam. 15:11) is cited as an example of God's repentance, i.e., changing a prior decision to establish him as king due to his faults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"synagoga satanæ","severity":"info","text":"The phrase 'synagogue of Satan' reflects a common patristic polemic against the Jewish people after their rejection of Christ, contrasting with the 'people of God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Judas proditor","severity":"info","text":"The contrasting fates of Judas the traitor and the penitent thief (latro) exemplify divine justice and mercy, a topos in early Christian literature (cf. Luke 23:39-43).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a narrative explaining anthropomorphic attributes of God (zeal, anger, repentance) as metaphorical, consistent with the treatise's apophatic approach.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'cL' which may be a scribal error for 'et' or 'clare'; the translation follows the sense of 'et' (and).","The reference to Saul (1 Sam. 15:11) is ambiguous; the verse cited may be a conflation or misremembering of 1 Sam. 15:11 or 1 Sam. 15:35."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Hanc quoque immutationem de bono ad malum, ut dictum est, sive de malo ad bonum, quæ occulto justoque judicio Dei, seu per severitatcm justitiæ, seu per misericordiam ejus fiat, pænitentiam Dei dicimus. Quod expressius in libro Jeremiae prophetæ scriptum cst. Non poenitere Dei, est statuta nullo modo mutare: ut est illud in Psahno, Juravit Dominus, et non poenitebit eum; id est Pater ad Filium, Tu es sacerdos in æternum secundum ordinem Melchisedec (Psal. CIX, 4). Sacerdos Patris dictus est Filiws Dei, non secundum divinitatem, sed secundum humanitatem, in qua se se pro nobis per passionem et mortem suam acceptabile sacrificium Deo Patri obtulit, ut ipse esset sacerdos, qui et sacrificium. Ohlivisci dicitur Deus, cum quibusdam, impiis et peccatoribus non miseretur, quod iitique non faoit per crudelitatem quæ in Deo non est, sed per occultum justumque judicium suum. Indurare dicitur Deus quorumdam maiorum corda, sicut de Pharaone rege Ægypti scriptum est: non quod omnipotens Deus per potentiam suam corda eorum induret, quod est impium ita credere; sed cxigenlibus eorum culpis, cum duritiam cordis quam ipsi sibi mala perpetrando nutriunt, non aufert, quaM ipse illos indurat, quia justo judicio indurari sinit.","english":"This change from good to evil, as has been said, or from evil to good, which occurs by the hidden and just judgment of God, whether through the severity of justice or through His mercy, we call the repentance of God. This is more clearly written in the book of the prophet Jeremiah. The non-repentance of God is to change established things in no way: as in the Psalm, \"The Lord has sworn, and He will not repent of it\"; that is, the Father to the Son, \"You are a priest forever according to the order of Melchizedek\" (Psalm 109:4). The Son of God is called the priest of the Father, not according to His divinity, but according to His humanity, in which He offered Himself for us through His passion and death as an acceptable sacrifice to God the Father, so that He Himself was both the priest and the sacrifice. God is said to forget, when He does not have mercy on certain impious and sinful persons, which He certainly does not do through cruelty, which is not in God, but through His hidden and just judgment. God is said to harden the hearts of certain evil men, as is written about Pharaoh, king of Egypt: not that almighty God hardens their hearts through His power, which it is impious to believe; but because their sins demand it, when He does not remove the hardness of heart which they themselves nourish by perpetrating evil, He is said to harden them, because He allows them to be hardened by just judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"pænitentiam Dei","severity":"info","text":"The author redefines 'repentance of God' as a change from good to evil or vice versa, by divine judgment, not as a change of mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Juravit Dominus, et non poenitebit eum","severity":"info","text":"The citation of Psalm 109:4 (Vulgate numbering) is used to illustrate God's non-repentance, i.e., the immutability of His decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tu es sacerdos in æternum secundum ordinem Melchisedec","severity":"info","text":"The author interprets the psalm verse as a declaration from God the Father to the Son, linking Christ's priesthood to Melchizedek's order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacerdos ... secundum humanitatem","severity":"info","text":"The distinction between Christ's divinity and humanity reflects anti-Arian and anti-Nestorian concerns, emphasizing the human nature as the locus of sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"indurare dicitur Deus","severity":"info","text":"God is said to harden hearts not by direct action but by permitting the hardness that sinners cultivate, a theodicean distinction common in Latin patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pharaone rege Ægypti","severity":"info","text":"The example of Pharaoh's hardening (cf. Exodus) is a standard topos in discussions of divine justice and human free will, e.g., in Augustine's works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non poenitere Dei' could be read as either 'the non-repentance of God' or 'God's not repenting'; the author takes it as a divine attribute of immutability.","The reference to 'Jeremiae prophetæ' is not directly quoted; the author may be alluding to a passage such as Jeremiah 18:7-10 or a similar text on divine repentance."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Dormire Dei, est cum unigenitus Filius Patris in assumpta carne pro nobis mori dignatus est: cujus mors recte dulcis somnus praedicatus est, ipso dicente per Jeremiam prophetam, Ideo quasi de somno suscitatus sum; et vidi, et somnus meus dulcis eat mihi (Jerem. xxxi, 26). Aliter dormire dicitur Deus, cum fides ejus inter prorpera hujus mundi in quorumdam fidelium cordc uon vigilat, sed dormit. Hanc dormitionem Salvator noster in se significavit, cum in navi inter fluctus maris dormivit (Mattk. VIII, 24). Vel certe dormire Dei est, electis suis in tribulationihus hujus mundi positis tardius subvenire, sicut est illud in Psalmo, Exsurge, quare obdormis, Domine (Psal. XLIII, 23)? Vigilare Dei est, in defensionem electorum suorum, et ultionem inimico rum suorum se manifestum demonstrare '.\n\nII. Hæc omnia quae praedicta sunt, et alia his similia, quæ de Deo sacra Scriptura juxta historiam narrat, non secundum litteram, ut dictum est, sed significativa locutione accipienda sunt: quia oninlpolens Dens in essentia divinitatis suæ spiritus est, non caro; invisihilis atque incorporeus, nullisque humanis membris compositus: et idcirco non de oculis carnis, sed de oculis cordis contemplandus est.","english":"The sleep of God is when the only-begotten Son of the Father deigned to die for us in the flesh He assumed; whose death is rightly proclaimed a sweet sleep, as He Himself says through the prophet Jeremiah: \"Therefore I arose as from sleep; and I saw, and my sleep was sweet to me\" (Jer. 31:26). In another way, God is said to sleep when faith in Him does not keep watch amid the prosperities of this world in the hearts of certain believers, but sleeps. Our Savior signified this sleep in Himself when He slept in the ship among the waves of the sea (Matt. 8:24). Or indeed, the sleep of God is to come more slowly to the aid of His elect placed in the tribulations of this world, as in that verse of the Psalm: \"Arise, why do you sleep, O Lord?\" (Ps. 43:23). The wakefulness of God is to show Himself manifest in the defense of His elect and in the vengeance of His enemies.\n\nII. All these things which have been foretold, and others like them, which Holy Scripture narrates about God according to history, are to be taken not according to the letter, as has been said, but as figurative speech: because the omnipotent God in the essence of His divinity is spirit, not flesh; invisible and incorporeal, composed of no human members; and therefore He is to be contemplated not with the eyes of the flesh, but with the eyes of the heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Dormire Dei","severity":"info","text":"The phrase 'Dormire Dei' is a technical term in this treatise, denoting a metaphorical sleep of God with three distinct senses: Christ's death, dormant faith in believers, or delayed divine aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. xxxi, 26","severity":"info","text":"The citation of Jeremiah 31:26 is used to support the first sense of 'Dormire Dei', interpreting Christ's death as a sweet sleep. The verse is quoted in the Latin as 'Ideo quasi de somno suscitatus sum; et vidi, et somnus meus dulcis eat mihi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. VIII, 24","severity":"info","text":"Matthew 8:24 is cited to illustrate the second sense of 'Dormire Dei', where Christ's sleep in the boat during a storm symbolizes dormant faith in believers amid worldly prosperity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XLIII, 23","severity":"info","text":"Psalm 43:23 (Vulgate numbering) is quoted as 'Exsurge, quare obdormis, Domine?' to support the third sense of 'Dormire Dei', where God is slow to aid the elect in tribulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"significativa locutione","severity":"info","text":"The phrase 'significativa locutione' (figurative speech) reflects a hermeneutical principle common in patristic exegesis, emphasizing that anthropomorphic descriptions of God in Scripture must be interpreted metaphorically, not literally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"II.","severity":"info","text":"The passage is divided into two sections: the first enumerates metaphorical meanings of 'Dormire Dei' and 'Vigilare Dei'; the second provides a hermeneutical rule that all such historical narratives about God are to be understood figuratively.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'corde uon vigilat' which is likely a scribal error for 'corde non vigilat' (the heart does not keep watch). The English draft corrects this to 'in the hearts of certain believers, but sleeps'.","The phrase 'omnipolens Dens' in the Latin is a variant spelling of 'omnipotens Deus' (omnipotent God), reflecting medieval orthographic variation."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Deus sapicuia est, veritas est, charitas est, justitia est; et ideo eisdem oculis videndus est quibus hæc omnia contemplantur: et idcirco non corporeis, lit dictum est, obtutibus, sed ex corde mundo a fidelibus intuendus cst. Scriptum quippe est in Evangelio, Beati mundo corde, quoniam ipsi Deum videbunt (Matth. v, 8). Hoc est enim præmium sanctorum, non in hac tantum vita, sed potius in futura repromissum; dicente beato Joanne apostolo, Charissimi, filii Dei suns, et nondnm apparuit quid erimus. Scimus enim quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est (I Joan. in, 2). Hæc promissio, ut dictum est, post resurrectionem carnis et judicium Dei, est in saeculo futuro sanctis reposita. In præsenti vero vita nullus tam sanctus, nemo ita perfectus ex electis Dci. qui ipsum Dominum in essentia divinitatis suæ, siculi est, vidit unquam, aut videre oterit: ipso testante ad Moysen, Non enim videbit me homo, et vivet (Exod. XXXIII, 20); ac si diceret, Nemo quamdiu mortaliter vivit, Deum ut est videre poterit. Vident enim sancti in præsenti vita Deum, non ita ut est in substantia sua, sed per speculum et in ænigmate, postea autem facie ad faciem ( I Cor. XIII, 12). Vident in hac vita credendo, non corporeis oculis cernendo. Videre enim Deum, est recte illum credere et ex corde diligere. Hoc quippe significat nomen Israel, quod interpretatur, Vir videns Deum.","english":"God is wisdom, truth, charity, justice; and therefore He is to be seen with the same eyes by which all these things are contemplated: and for that reason, not with bodily eyes, as has been said, but with a pure heart is He to be beheld by the faithful. For it is written in the Gospel, \"Blessed are the pure in heart, for they shall see God\" (Matthew 5:8). This indeed is the reward of the saints, promised not only in this life, but rather in the future life; as the blessed apostle John says, \"Beloved, we are sons of God, and it has not yet appeared what we shall be. For we know that when it appears, we shall be like Him, because we shall see Him as He is\" (1 John 3:2). This promise, as has been said, after the resurrection of the flesh and the judgment of God, is stored up for the saints in the future age. In the present life, however, no one is so holy, no one so perfect among the elect of God, who has ever seen, or will be able to see, the Lord Himself in the essence of His divinity as He is; as He Himself testifies to Moses, \"For no man shall see Me and live\" (Exodus 33:20); as if He were saying, No one, as long as he lives mortally, will be able to see God as He is. For the saints in the present life see God, not as He is in His substance, but through a mirror and in a riddle, but afterwards face to face (1 Corinthians 13:12). They see in this life by believing, not by discerning with bodily eyes. For to see God is to believe rightly in Him and to love Him from the heart. This indeed is what the name Israel signifies, which is interpreted, \"The man who sees God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Deus sapicuia est, veritas est, charitas est, justitia est","severity":"info","text":"The opening list identifies God with four abstract attributes, establishing a Neoplatonic framework for divine cognition: God is known through the same intellectual faculties that apprehend these transcendentals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati mundo corde, quoniam ipsi Deum videbunt (Matth. v, 8)","severity":"info","text":"The citation of Matthew 5:8 is a conflation of the Vulgate's 'Beati mundo corde' with the promise of seeing God, which is not verbatim in the canonical text; it reflects a common patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Charissimi, filii Dei suns, et nondnm apparuit quid erimus (I Joan. in, 2)","severity":"info","text":"The reference to 1 John 3:2 is garbled: the Vulgate reads 'Carissimi, nunc filii Dei sumus... nondum apparuit quid erimus'. The Latin here is corrupt, possibly a scribal error or loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non enim videbit me homo, et vivet (Exod. XXXIII, 20)","severity":"info","text":"Exodus 33:20 is cited in a form close to the Vulgate ('Non enim videbit me homo et vivet'), but the original context concerns Moses; the author applies it universally to mortal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vident ... per speculum et in ænigmate, postea autem facie ad faciem (I Cor. XIII, 12)","severity":"info","text":"The phrase 'per speculum et in ænigmate' echoes 1 Corinthians 13:12, but the Vulgate reads 'videmus ... per speculum in ænigmate'; the author adds 'et' and shifts to future 'postea autem facie ad faciem', adapting Paul's eschatological vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nomen Israel, quod interpretatur, Vir videns Deum","severity":"info","text":"The etymology of Israel as 'the man who sees God' is a patristic commonplace, derived from Philo and Jerome (Liber interpretationis hebraicorum nominum), not from Hebrew philology.","cites":[],"named_sources":["Jerome, Liber interpretationis hebraicorum nominum"],"dropped_cites":[]}],"ambiguities":["The scripture citations are imprecise: Matthew 5:8 is adapted, 1 John 3:2 is garbled, and 1 Corinthians 13:12 is paraphrased. The reading taken treats them as loose quotations typical of the treatise's style."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Sed quia Filius Dei qui in substantia divinitatis cum Patre unum est, ob reparationem humani generis quod in Adam lapsum fuerat, prope finem mundi in uterum Mariæ virginis illapsus, veram carnem ex ejus substantia creavit, atque in singularitate persona.","english":"But because the Son of God, who is one in substance of divinity with the Father, for the restoration of the human race which had fallen in Adam, near the end of the world slipped into the womb of the virgin Mary, created true flesh from her substance, and in the singularity of person.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"prope finem mundi","severity":"info","text":"The phrase 'near the end of the world' situates the Incarnation in eschatological time, a motif found in some late antique Latin theological speculations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"singularitate persona","severity":"info","text":"'Singularitate persona' likely means 'in the singularity of person', i.e., the unique hypostatic union of divine and human natures in Christ, a key Chalcedonian concept.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ob reparationem humani generis quod in Adam lapsum fuerat","severity":"info","text":"The phrase echoes the Pauline and Irenaean theme of Christ as the new Adam who restores fallen humanity, common in Latin soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed quia","severity":"info","text":"The passage begins with 'Sed quia' (But because), indicating a logical or adversative continuation from the previous discussion of seeing God with a pure heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"prope finem mundi","severity":"caution","text":"The phrase 'prope finem mundi' is ambiguous: it could mean 'near the end of the world' in a chronological sense or 'toward the end of the world' as a theological epoch. The translation adopts the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'prope finem mundi' could be read as either chronological ('near the end of the world') or epochal ('toward the end of the world'). The translation adopts the chronological reading.","The clause 'atque in singularitate persona' is elliptical; it may mean 'and in the singularity of person' or 'and in a single person'. The translation takes it as referring to the unique person of Christ."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"suæ ita univit, ut Deus pariter esset et homo; simplici vero persona, ut dictum est, gemina vero substautia ex eadem virgine incorrupto pudore nasceretur; ut qui erat et cal in divinitate verus Deus ex vero Patre genitus invisibilis, incorporcus atque incomprehensibilis sicut et Pater, ipse esset et verus homo visibilis, corporeus, et circumscriptus; atque idem ipse, non alius Deus et alius homo, sed Deus ct homo, unus Christus Dei Filius, passus pro salute nostra, in sola carne mortuus et sepultus, in eadem carne in qua etiam die tertio per virtutem divinitatis suæ de sepulcro resurgens, ascendit in coelum, et sedet ad dexteram Patris: quem inde venturum ad judicandum vivos et mortuos iu eadem carne in qua ascendit, sed glorificata, universalis exspectat Ecclesia, quemadmodum in Symbolo universi decantant fideles; idcirco eumdem Dei Filium secundum substantiam divinitatis suæ invisibilem et incorporeum et immortalem atque incircumscriptum, sicut et Patrem et Spiritum sanctum credere et confileri oportet: juxta humanitatem vero visibilem, corporeum, localem atque omnia membra humana veraciter habentem credere convenit ct confiteri.","english":"his own to himself in such a way that he was equally God and man; but in a single person, as has been said, yet in a twofold substance, he was born from the same virgin with her modesty unimpaired; so that he who was and is in divinity true God, born of the true Father invisible, incorporeal, and incomprehensible, just as the Father is, would himself also be true man, visible, corporeal, and circumscribed; and the same one himself, not one God and another man, but God and man, one Christ the Son of God, suffered for our salvation, died and was buried in flesh alone, and in that same flesh on the third day by the power of his divinity rising from the tomb, ascended into heaven, and sits at the right hand of the Father; whom the universal Church expects to come from there to judge the living and the dead in that same flesh in which he ascended, but glorified, just as the faithful all sing in the Creed; therefore it is necessary to believe and confess the same Son of God according to the substance of his divinity as invisible, incorporeal, immortal, and uncircumscribed, just as the Father and the Holy Spirit; but according to his humanity it is fitting to believe and confess him as visible, corporeal, local, and truly having all human members.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a continuous narrative of Christ's incarnation, passion, resurrection, and eschatological return, structured around the dual nature of Christ as both divine and human.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gemina vero substautia","severity":"info","text":"The phrase 'gemina vero substautia' (likely a scribal error for 'substantia') asserts the twofold substance of Christ, a key Christological concept distinguishing his divine and human natures within a single person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"die tertio per virtutem divinitatis suæ de sepulcro resurgens","severity":"info","text":"This echoes the resurrection on the third day, as in 1 Corinthians 15:4, and the ascension to the right hand of the Father, as in Mark 16:19 and Acts 7:55-56.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects the Chalcedonian Definition (451 CE) of Christ as one person in two natures, and the Niceno-Constantinopolitan Creed's affirmation of Christ's resurrection and ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in Symbolo universi decantant fideles","severity":"info","text":"The reference to the Creed sung by all faithful indicates the liturgical use of the Apostles' Creed or Niceno-Constantinopolitan Creed in the Latin tradition, reinforcing orthodox Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"substautia","severity":"caution","text":"The word 'substautia' is a likely scribal error for 'substantia' (substance), as the context demands the theological term for Christ's twofold nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cal in divinitate' is unclear; it may be a scribal corruption of 'cal' (perhaps 'etiam' or 'semper'), but the intended meaning is that Christ was always true God in divinity."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Quoniam sicut eumdem Dei Filium et redcmptorem nostrum secundum divinitatem invisibilem et incorporeum, sicut et Patrem et Spiritum sanctum non credere impium est: ita eumdem Dei Filium in homine assumpto, visihilcm et corporeum atque localem post resurrectionem non credere et profiteri, profanum est. Illud auteni quod in Genesi scriptum est, dicente Deo Patre ad Filium, Faciamus hominem ad imaginem et simililudinem nostram (Gcn. i, 26): non ita accipiendum est quasi Deus corporeus sit, et membrorum lineamentis compositus, ad quam compositionem corpoream exteriorem hominem nostrum, numanum videlicet corpus, veluti ad similitudinem suam fecerit; sicut Judæi et cæteri infideles plerique opinati sunt, quod ita credere impium est. Deus autem, ut saepe dictum, spiritus est, non caro: sapicntia est, non corpus. Ad imaginem quippe suam Deus hominem fecit, non in corpore, sed in anima; non in corpore, sed in sensu; non in exteriore homine, sed in ratione. Animaque hominis, ut dictum eSI, ideo ad imaginem Dei facta esse perhibetur, quia spiritualis creatura est invisibilis et incorporea atque immortalis: non de substantia Dei originem trahens, sicut Manichæi et Priscillianistæ haeretici false opinati sunt; sed ex nihilo a Deo creata. Quæ initium habet, finem vero babere nescit. Quæ humana anima, ob hoc quod a Deo rationalis, quod intellectualis facta est, imago Dci esse dicitnr.","english":"Since just as it is impious not to believe that the same Son of God and our Redeemer is, according to his divinity, invisible and incorporeal, just as the Father and the Holy Spirit are, so it is profane not to believe and profess that the same Son of God, in the assumed man, is visible, corporeal, and local after the resurrection. Moreover, that which is written in Genesis, where God the Father says to the Son, \"Let us make man in our image and likeness\" (Gen. 1:26), is not to be understood as if God were corporeal and composed of the outlines of members, to which corporeal composition he made our outer man, that is, the human body, as if to his own likeness, as the Jews and many other infidels have thought—to believe which is impious. But God, as has often been said, is spirit, not flesh; he is wisdom, not a body. For God made man in his own image, not in the body, but in the soul; not in the body, but in the mind; not in the outer man, but in reason. And the soul of man, as has been said, is held to have been made in the image of God because it is a spiritual creature, invisible, incorporeal, and immortal—not drawing its origin from the substance of God, as the Manichaean and Priscillianist heretics falsely thought, but created from nothing by God. It has a beginning, but knows no end. This human soul, because it was made rational and intellectual by God, is said to be the image of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"redcmptorem","severity":"info","text":"The Latin 'redcmptorem' is a scribal variant for 'redemptorem' (redeemer). The spelling with 'cm' instead of 'mp' is a common medieval orthographic feature, not a theological variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Faciamus hominem ad imaginem et similitudinem nostram (Gen. i, 26)","severity":"info","text":"The author cites Genesis 1:26, but the Vulgate reads 'Faciamus hominem ad imaginem et similitudinem nostram' only in the plural form, which the author interprets as God the Father speaking to the Son, a Trinitarian reading not explicit in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Manichaei et Priscillianistae","severity":"info","text":"The Manichaeans and Priscillianists are two heretical groups that the author opposes. Manichaeans held a dualistic cosmology; Priscillianists, a 4th-century ascetic movement, were accused of Gnostic and Manichaean tendencies. Both were condemned for teaching that the soul is of divine substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quoniam ... ita ... Illud autem","severity":"info","text":"The passage is structured in two parts: first, a parallel between belief in Christ's invisible divinity and visible humanity after the resurrection; second, a correction of a literal interpretation of Genesis 1:26, moving from Christology to anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non in corpore, sed in anima","severity":"info","text":"The author's insistence that the image of God is in the soul, not the body, reflects a standard Augustinian position (e.g., De Trinitate 12.1-4) and was influential in medieval theological anthropology, distinguishing Christian teaching from Jewish and heretical interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"visihilcm","severity":"caution","text":"The Latin 'visihilcm' is a scribal error for 'visibilem' (visible). The context requires the adjective to agree with 'Dei Filium' in the accusative, and the correct form is 'visibilem'. This is a common misspelling in manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in homine assumpto' could be read as 'in the assumed man' (referring to Christ's human nature) or 'in the man who was assumed' (i.e., the human being taken up). The translation adopts the former, which is standard in Christological contexts.","The citation 'Gen. i, 26' uses the Vulgate chapter and verse numbering, which differs from modern Bibles; the verse corresponds to Genesis 1:26 in modern editions."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Inest enim illi per naturam rationalis sensus, per quem intelligit, sapit, atque inter bonum malumque discernit. Inest illi memoria, per quam transacta recordatur: inest voluntas per quam quas vult eligit: inest sensus, per quem et sentit: inest ratio, per quam et occulta et invisibilia contemplatur, per quam Deam creatorem suum in telligit, per qnam vera a falsis discernit, per quam invisibilia et Deum oculis cordis contemplatur sen speculatur '. In his omnibus anima hominis ad imaginem Dei facta esse narratur: hæc omnia communia habet cnm angelis, corpus vero cum animalibus brutis quæ intellectu carent. Hujus animæ origo occulta est, et soli Deo cognita. Ipsa quoque anima hominis pro eo quod spiritualis creatura est, in sacra Scriptura aliquando spiritus dicitur, aliquando vero natura 2, aliquando etiam vita, nonnunquam vero cor esse di • citur: et cnm sit una in natura sua, propter varios effectus diversa vocabula sortita est. Similitudo vero Dei in nomine refertur ad opus justitiæ, dicente Domino in Lege, Sancti estote, quia ego sanctus MMM Deus vester (Levit. xix, 2). De qua sanctitate beatus Paulus apostolus informans nos ait, Renovamini spiritu mentis vestræ, et induite novum liominem qui secundum Dcum creatus est in justitia et sanctitate veritatis (Ephes. IV, ). EI iterum ipse, Imitatores mei estote, sicut et ego Christi ( I Cor. XI, ).","english":"For in it there is by nature a rational sense, through which it understands, discerns, and distinguishes between good and evil. In it there is memory, through which it recalls past things: in it there is will, through which it chooses what it wishes: in it there is sense, through which it also feels: in it there is reason, through which it contemplates both hidden and invisible things, through which it understands God its creator, through which it distinguishes true from false, through which it contemplates or speculates upon invisible things and God with the eyes of the heart. In all these things the soul of man is said to be made in the image of God: all these things it has in common with angels, but the body with brute animals which lack intellect. The origin of this soul is hidden, and known to God alone. This same soul of man, because it is a spiritual creature, is in sacred Scripture sometimes called spirit, sometimes nature, sometimes also life, and sometimes it is said to be heart: and although it is one in its nature, it has obtained different names on account of its various effects. The likeness of God, however, is referred to in name with regard to the work of justice, as the Lord says in the Law, \"Be holy, because I, your God, am holy\" (Leviticus 19:2). Concerning which holiness the blessed apostle Paul, instructing us, says, \"Renew yourselves in the spirit of your mind, and put on the new man who is created according to God in the justice and holiness of truth\" (Ephesians 4:). And again he says, \"Be imitators of me, just as I am of Christ\" (1 Corinthians 11:).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage enumerates the faculties of the soul (rational sense, memory, will, sense, reason) and then distinguishes the soul's commonalities with angels and with brute animals, forming a systematic anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit. xix, 2","severity":"info","text":"The citation 'Sancti estote, quia ego sanctus Deus vester' is attributed to Leviticus 19:2, but the Vulgate text of that verse reads 'Loquere ad omnem plebem ut sint sancti' (Speak to all the people that they be holy). The quoted form appears to be a loose paraphrase or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. IV","severity":"info","text":"The citation 'Renovamini spiritu mentis vestræ, et induite novum hominem qui secundum Deum creatus est in justitia et sanctitate veritatis' is not a direct quotation from Ephesians 4; it echoes themes from Ephesians 4:23-24 but is freely adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. XI","severity":"info","text":"The citation 'Imitatores mei estote, sicut et ego Christi' is attributed to 1 Corinthians 11, but no such verse exists in that chapter; it may be a conflation of 1 Corinthians 4:16 and 11:1, or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between 'imago Dei' (image of God) and 'similitudo Dei' (likeness of God) reflects a common patristic and medieval exegetical tradition, often linked to Genesis 1:26-27 and used to differentiate the natural capacity for reason (image) from the acquired moral perfection (likeness).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a probable scribal error: 'per qnam' (line 5) should read 'per quam', and 'sen speculatur' may be a corruption of 'vel speculatur' or 'et speculatur'. The English draft silently corrects these.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per qnam vera a falsis discernit' is repeated almost verbatim in the same sentence, suggesting possible dittography or a scribal insertion.","The source of the Leviticus citation is uncertain; it may derive from a variant Latin tradition or a memory quotation."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Et beatus Joannes exhortans ait, Qui dicit se in Christo manere, debet sicut ille ambulavit et ille ambulare (I Joan. II. 6). Et Veritas in Evangelio, Estote misericordes, sicut et Pater vester cælesti. misericors eat (Luc. VI, 36). Sicut enim imago Dei ad naturam pertinet animæ, ita et similitudo refertur ad opus justitiæ.","english":"And blessed John, exhorting, says: He who says he abides in Christ ought to walk as he walked (1 John 2:6). And the Truth in the Gospel: Be merciful, as also your heavenly Father is merciful (Luke 6:36). For just as the image of God pertains to the nature of the soul, so also the likeness is referred to the work of justice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. II. 6","severity":"info","text":"The citation 'I Joan. II. 6' refers to 1 John 2:6, but the Vulgate verse numbering differs; the quoted phrase 'Qui dicit se in Christo manere, debet sicut ille ambulavit et ille ambulare' is not a direct Vulgate verse but a paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. VI, 36","severity":"info","text":"The citation 'Luc. VI, 36' refers to Luke 6:36, but the Vulgate verse numbering for this passage is Luke 6:36; the quoted 'Estote misericordes, sicut et Pater vester cælesti. misericors eat' appears corrupt, possibly a scribal error for 'Estote misericordes sicut et Pater vester caelestis misericors est'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"imago Dei","severity":"info","text":"'Imago Dei' (image of God) is a technical term in Latin patristic theology, often distinguished from 'similitudo' (likeness) to articulate the relation between human nature and moral perfection, as in Augustine's De Trinitate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"opus justitiae","severity":"info","text":"'Opus justitiae' (work of justice) here denotes the active moral life, contrasting with the inherent nature of the soul; this aligns with the treatise's earlier distinction between natural and acquired virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the treatise by linking scriptural exhortations to the theological distinction between image and likeness, providing a moral application of the preceding doctrinal exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"misericors eat","severity":"caution","text":"The Latin 'misericors eat' is likely a scribal corruption; the intended reading is probably 'misericors est' (is merciful), as the English draft renders it. The text may have suffered transmission errors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (1 John 2:6, Luke 6:36) are paraphrased rather than verbatim, and the Latin text of Luke 6:36 contains a probable scribal error ('misericors eat' for 'misericors est'). The exact source of the John quotation is unclear."],"confidence":"medium","notes":[]}]}